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FIJI AID THE FIJIANS. 



BY 



THOMAS WILLIAMS AND JAMES CALVEET, 



LATE MISSIONARIES IN FIJI. 



EDITED BY 

GEOEGE STKIITGEE EOWE. 



NEW YORK : 
B. APPLETOlSr Al^D COMPAKY, 



443 & 445 BROADWAY. 
1860. 






By trswQBf©* 



ff^ 



DEPARTAff^ 



MAR Q.5 ^^Wl 




PEEFACE 



PART I. 



The mformation contained in Part I. of tMs volume is the 
result of tlie patient and intelligent researcli of the Rev. Thomas 
Williams, of Adelaide, during his thirteen years' residence as a 
Wesleyan Missionary in Fiji. Some additions have been made 
of facts which have transpired since Mr. Williams gathered and 
arranged the fruit of his own personal observations and inquiries. 

As to the spelling and pronunciation of Fijian words, some 
few remarks are necessary. The general practice has hitherto 
been to represent — often very imperfectly — the sounds of the 
Fijian by English vowels. Captain Cook used this method with 
all Polynesian words ; but, in his time, the Oceanic languages 
had not been reduced to a written form. !N'ow that this has 
been effected in many instances, the practice just named must 
necessarily lead to misconception and confusion. 

The Missionaries who have given to these languages a fixed 
orthography, have wisely adopted the Eoman alphabet, and a 
system of vowels having the Italian power, which met the re- 
quirements of the case far better than the almost exceptional 
sounds of the English vowels. 

As regards the consonants, the Missionaries found that the 
Fijian did not require all the characters used by ourselves: 
some of these were therefore rejected, while some were employed 
where we have recourse to a clumsy combination. Thus, for 
instance, they have taken the unnecessary C to express the soft 
dental Th. 

There are no sounds in the Fijian peculiar to itself ; but it 
has characteristic compound consonants. These are Mb^ Ifd^ Ng 



IV PEEFACE. 

and Ng-g. That is to say, tlie 5 is never pronounced without m 
preceding.; the d never without n^ and so on. 
In this work, therefore, — 

1. The vowels in Fijian words have the Italian pronuncia- 
tion : a^ as m father ^ e, like a in mate^ % as in machine j o^ as 
indole I u^ as oo in pool. All the vowels are sounded. 

2. The consonants have the same power as in English; 
except the following : c represents J^A, as in that^ B — mh j D — 
nd I G — ng 'j Q — ng-g. Thus (7<a^ma is pronounced thama ; j5(?Z6 
— mbole ; Dalo — ndalo ; Gaga — nganga ; Qia — ^nggia. 

3. In proper names only these peculiar combinations have, 
throughout the book, been represented by their English equiva- 
lents. Thus, Bau is spelt Mbau ; and the name of its King, 
Cakobau, is written Thakombau. 

For further information on these points, the reader is referred 
to the Chapter on Language, for which he is indebted to the 
Kev. John Dury Geden, of Didsbury. 

This work also owes much to Miss Elizabeth Farmer, whose 
clever pencil has prepared most of the engravings which embel- 
lish its pages. G. S. R. 



PART II. 



The material of Part 11., embracing the Mission History, 
has been supplied by the Rev. James Calvert, who labom^ed in 
Fiji for seventeen years. For the facts alone is he responsible. 
It is necessary to state this, as there are remarks made with 
reference to himself in these pages, to the insertion of which his 
own modesty would never allow him to consent. 

A large amount of circumstantial detail has been left out, in 
consequence of the limited space at the Editor's disposal. In 
some cases it has been found difficult to give the whole of even 
the necessary outline. G. S. R. 

London-, Roverriber^ 1858. 



CONTENTS. 



PART I. 

THE ISLANDS AND THEIE INHABITANTS. 

PA«X 

CHAPTEE L— Fiji 1 

Discovery— Early History— White Settlers— Paddy Connor- General Description— 
Tathata and Vatuvara— Vulanga — Mothe— Lakemba — Totoya, Moala, Nairai, Koro, Ngao, 
Mbengga— Matuku— Mbau — Taviuni— Kandavn — Yanna Lera— Na Yiti Leva — Compara- 
tive Extent— Yolcanic Formation —Soil — Eeefe— Coral Formation — Natural Havens — 
Bays— Winds— Climate— Temperature— Eain— Divisions of the Group. 

CHAPTEE XL— Obigin Ain> Poutt. 13 

Eastern Origin— Government — Supremacy— Na TJlivou— Tanoa— Mbau — Qali and Bati 
—Legend of Somosomo — Homage by the Somosomans — Power despotic — Council of 
State — Oppression — Kings — Succession — Induction to Eoyalty — Sacredness of the King's 
Person — His domestic Life— Marks of Eoyalty — Instances of Despotism— Ofl&cers — Mata 
ni Yanua — na Mata — Eetirement and Election of a Mata — Adherence to Forms — Jus- 
tice — Punishment— Execution of the Yasu of Yuna — Cases of Cruel PunisEment— Yica- 
rious Suffering — Soro — Its five Elinds — Its Abuse — Social Grades — ^Eank— Polygamy of 
the Kings— Native Yanity— Distinctive Titles— Tui Yiti — Inferior Chiefe — ^Yasu— Eecop- 
tion of a Yasu— Jealousy between Persons of Eank— Homage to the Chiefs- The Tama — 
Etiquette— Bale Muri— Tax-paying— ^WSw^e— Presentation of a Canoe. 

CHAPTEE ni.— Wae 38 

Incorrect Notions on the warlike Disposition of the Fijians — Causes of War — Prepa- 
ration-Offering to the Gods — Gathering an Army — ^Diplomacy — ^The Military— Singular 
Custom— Taga—Bolebole — Incentives to Bravery — Fastnesses— Fortresses — ^A Siege — As- 
eault— Sally — Flight— Ngoneseuseu—Taimts exchanged— Drewai Sasa — ^Native Agility — 
Stratagem — Wangkawai— Naingani and Namosimalua— Numbers killed— Bloodshed at 
Eewa— " The Chieftain's Leap " — Sacking a Town— Concealment of Property — A pitched 
Battle — Diminution of War in consequence of Fire-arms— Cruelty to Captives — Eeturn 
of the Conquerors — Horrible Scenes — Treating for Peace— Expensive Friends — Honorary 
Names— Ceremony of Anointing — Arms— Clubs— Spears — Bows— Slings— Ulas — Titles of 
Clubs— True Bravery rare— Tui Wainunu— Pride a Cause of War— Empty Boasting. 

CHAPTEE IY.-Ikdtjsteial Peoduce, ETC 46 

Agriculture — ^Yams—Kumera—Kawai—Dalo—Ti-tree— Banana and Plantain— Sugar- 
cane— Yaqona — Malo — Implements— Manufactures — Native Cloth — Printing — Likus — 
Mats — ^Baskets— Nets — Sinnet— Pottery— Salt — Canoe-building— Carpenters— Eespect for 
their Chiefs — Canoes — Yelovelo — Thamakau — Tambilai — Ndrua — Methods of Building — 
Binding— Deck— Dimensions— Copied by the Tongans — Arms— Pillows, etc.— Bowls, 
Dishes, etc. — Wigs— Tools — Houses— Quickly built— Thatch— Thatching Scene— Sailors— 
Not adventurous— Eigging— Navigation— Inconveniences and Pleasures of Canoe-sailing 



Tl CONTENTS. 

PAGS 

— Superstition of Sailors — ^Fishermen— Nets, etc.— Turtle-fishing— Heathen Custom— Dan- 
gers— Sharks— Shell— Tui-kilakila and the Priestess— Commerce-Barter— Trade with the 
Friendly Islands— Its Evils— Trade -with the civilized "World— Biche-de-mar— Dyes— Na- 
tive Bread — Arrowroot— Uncultivated Produce — Pandanus- Cocoa-nut — Timber— Unde- 
veloped Kesources — Fijian Tear. 

CHAPTEE Y.— The People 80 

Population— Mountaineers— Decrease — Physical Character — Thakombau— Albinoes— 
Mental Character — Tact— Self-command— Tui "Wainunu— Proverbs— Conversation— Me- 
chanical Skill— Art— Insensible of Beauty — Cruelty — Language— Poetry — Poets — Meke— 
Ehyme and Metre— Legendary Songs— 'Wonderful Crab— Tutuwathiwathi— Dialogue — 
Dulena — Missionaries' Motives for discountenancing the Native Dance — Sacred Poetry — 
Chanting— Poetic Phraseology — Epigrams — Promise of better Poetry— Moral Aspect — 
Pride — Somosomo Priest — Amusing Cure — Pride of Country — Crying — The Injured — 
Mata — Another Instance — Self-control — Eage — Suicide — Boasting — Lying — Theft — Envy 
Ingratitude — Tui-thakau — Malignity — Vows of Eevenge — Leletaka — Assassination — At- 
tempt frustrated— Treachery — Tumbai-valu and Koroi-tamana — Cowardice— Prevalence 
of Murder— Affection — Maternal Love. 

CHAPTEE VI.— Mannebs and Ctjstojis 107 

Unsocial Eestraints— Dirt— House-furniture — Cooking Apparatus— Superior Comforts — 
Bill of Fare— Drinking — Etiquette — Taqona — Preparing the Grog — Mariner's Descrip- 
tion — Invocation — Saying Grace — The Place of Honour — Female Drinking Parties — Va- 
rious Yaqona Ceremonies — Toasts — Eare Intemperance — Preparations for a Feast — Cook- 
ing — Ovens — Serving up — Profusion— Vast Pudding— Serving out— Strict Etiquette — 
Questionable Hospitality— Politeness— Salutation-Fijian Kiss— Visiting Ceremonies— 
Eespectful Titles— Flattery — Forms in Giving and Eeceiving— Parting Ceremonies- 
Dress — Masi — Liku — Turban — Hair-dressing — Painting — Various Ornaments — Tattooing 
— Sleep and Tobacco — Sports— Swinging — Games — "Water-sports— Music — Dancing — Puns 
— Story-telling— Family Discipline— Circumcision — Betrothal— Low Estimate of "Wo- 
men—Their Degradation — Courting Observances — Marriage — Wedding Feasts — Family 
Observances — Fidelity — Going to be Married — Presentation of a Girl — Marriage by 
Force — Proposing — Birth of a Child — Tongan and Fijian Contrast — Naming — Nursing — 
Early Lessons — "Women's "Work — Fishing— Polygamy — Its Eesults— on the "Wives — on 
the Children— Murder— Adoption— Severe Discipline — A runaway "Wife — Swearing — 
Treatment of the Aged and Infirm — Anecdote — Parricide — Treatment of the Sick — The 
Mulamula —Burying alive — Dying "Words— Mourning— Laying out— Loloku— Wake— Fu- 
neral Ceremonies— Graves— Unburied Children— Mausoleum of the Queen of Somosomo 
— Death of Tuithakau— Horrid Scene— Burial— Mourning Observances— Lakembau Cus- 
tom— Eemarks on Strangling — Eeasons why the Victims seek their Fate— Escape— Sa 
Ndrungu — Decline of the Custom — Statistics of Mortality — Superstitions about Death — 
Traditions concerning Death— Cannibalism— Occasions when it is practised— Dreadful 
triumph— Further Particulars— Vakatotoga — Famous Cannibals— Strange Eegister. 

CHAPTEE VII.— Eeligion 169 

DiflBculty of obtaining clear Information — No actual Idolatry — Kalou — Two Classes of 
Gods — Ndengei — Divine Dialogue — Ndandavanua — Eokomoutu — Thangawalu — Eoko 
Mbati-ndua— Various other Gods— Inferior Deities— Tutelary Gods— Shrines- Sacred 
Crab- Sacred Stones— Bures— Priestesses — Ofi"erings — Sigana— Consulting a God— Inspi- 
ration— Godlike Boasts— The mortified Bete— Decisive Threat— Priesthood— Shakings- 
Divination- Various Kinds— Seers— Dreamers— Consulting Ndengei— Sacred Observances 
— Thiank-ofFering — Divine Diet — Cannibalism as connected with Eeligion — Asceticism — 
Painful Pilgrimage— Superstitious Observances— The Tabu— Imposing a Tabu— Eemoving 
a Tabu— Punishment for violating a Tabu— Capricious Imposition— Other Observances— 
Kalou rere — Pilgrimages — Nai Thombothombo — Lewa Levu — Objects of Superstition — 
Fairies — Ndrudru Sambo^ Apparitions — Immortality — Duality of the Soul — Fate of the 
Spirits of Animals, etc.— Future State— Hades— Passage to Mbulu— Thtmbathimba— 
Takiveleyawa— Hard Fate of Bachelors— Nangganangga—Nambanggatai—Samuyalo— 



CONTEIJTS. VU 

PAGB 

Plunge into Murimuria— Mbnrotu— Occnpations of Mbnla— Few reach Immortality— 
■Witchcraft — Various Spells— Preventions— Punishment— Ordeal— Simple Conceit — Vari- 
ous Superstitions— Traditions— Creation of Man— Other Accounts— Great Flood— Fijian 
Babel — Translation of Kerukeru. 

CHAPTEE VIIL— Langttagb and Liteeatitre 200 

Malayo-Polynesian Tongues— Their principal Features— Fijian — ^Its Dialects— Vowels — 
Diphthongs— Consonants— Articles— Nouns— Diminutives —Gender — Number — Cases — 
Adjectives— Pronouns— Eemarkable Peculiarities— Numerals— Verbs — Tense and Mood — 
Other Parts of Speech — Syntax — Distinction in the Genitive — Verbal Eesources — Liter- 
ature-Grammar and Dictionary— Eev. David Hazlewood— Eov. John W. Appleyard— 
Hopes for the Future. 



PART II. 

MISSION HISTOET. 



CHAPTEE 

I. — Begiknings— Lakemba and Eewa 213 

II.— SoMosoMO 238 

III.— Ono 252 

IV.— Lakemba 282 

v.— Eewa 330 

VI.— Mission Ship, General Sttpeeintendent, College, etc., 876 

VII. —Printing, Translation, and Publishing 884 

VIII. — ViwA AND Mb Air 893 

IX.— Mbita 493 

X.— Nandi 530 

XI.— 1. EOTTTMA.— 2. Natttb Aqbnts.— 8, CONCLtrSION 545 



LIST OF ILLTJSTRATIOKS. 



Thakombau, Vu-ni-valu Frontispiece. 

Chart of the Fiji Islands \ . . to face Page 1 

Spear-heads — " 44 

Priests' Bowls "46 

Likus .... ......... « 51 

Fans and Sun-screens ,....*' 52 

Fijian Pottery "64 

Transverse Section of Camakau "55 

Sections of Joints "57 

Clubs "59 

Priests' Bowl "60 

Section of House • . , " 61 

Sinnet work of Fences "62 

Sections of House "62 

Ditto "64 

Sleeping Bures "64 

Canoe-rigging *' 66 

Drura, or Double Canoe "67 

Mast-heads and Pilasters, etc — ^ " 68 

Pandanus "76 

VeindoYi • . . . . . . « 80 

Heads of Chiefs in full Dress ........ — " 123 

Hair-dressing « 124 

Modes of Painting the Face «< 128 

Girl playing on the Nose-flute "129 

Drums and Musical Instruments <* 129 

Cannibal Forks , . "166 

Bure of Na Ututu "169 

Sacred Stones « 173 

Bure of Na Tavisara, Taviuni "174 

Priest's Comb "179 

Nat Tabus ..." 184 



X LIST OF ILLrSTEATIONS. 

TaMveleyawa Page 191 

198 
238 
393 
439 



Savu Falls 

Grave of Mr. Cross 

Mbau to face 

Bure of Na Vata-ni-Tawake, Mbau 

Chapel, Mission-House, and School, Mbua 

Nambekavu 

Fright of Natives on first seeing a Horse 



493 
530 



PAET I. 

THE ISLANDS AND THEIR INHABITANTS. 



BY 

THOMAS WILLIAMS, 



MAR ofs ii^Ol 




FIJI AND THE FIJIANS. 



CHAPTEE I. 

FIJI. 

The Fiji group includes the islands lying between the latitudes of 
15° 30' and 20° 30' S., and the longitudes of 177° E. and 178° W., 
comprising, among others, what were named by Tasman, " Prince 
"William's Islands," and " Heeniskirk's Shoals," extending over about 
40,000 square miles of the South Pacific, and forming a connecting link 
between the abodes of the Malayan and Papuan races which inhabit the 
widely -spread Polynesia. 

The way of writing the name of this group is so remarkably varied 
as to deserve notice. Beetee, Eegee, Eejee, Eeegee, Feejee, Eeeje, Eidjee, 
Eidje, Eidgee, Eidschi, Eiji, Eeigee, Vihi, Viji, and Viti, are forms that 
have come under my o^vn obser\^ation. Mji and Viti are correct ; Mji 
being the name in the windward^ and Viti in the leeward, parts of the 
group. 

More than two hundred years have elapsed since the discovery of 
these islands by Abel Jansen Tasman, the Dutch navigator, since whose 
voyage in 1643 they remained un visited until Captain Cook lay-to off 
an island in the windward group, naming it " Turtle Island." In 1789 
Captain Bligh, in the " Bounty's " launch, saw a portion of the group, 
and passed through other parts of it when commanding the " Provi- 
dence " in 1792. In 1796 the " Duff," under the command of Captain 
Wilson, seems to have followed the same course as Tasman, and was 
nearly lost, just touching the reef of Ta^iuni. About the year 1806 
E5ji began to be visited by traders for the purpose of procuring sandal 
wood to burn before Chinese idols, or biche-de-mar to gratify the palate 
of Chinese epicures. It was only from the men engaged in this traffic 
that anything was heard about the islands or their inhabitants ; and. 
1 



2 FIJI AJU) THE FIJIAXS. 

beyond the scanty information supplied by Captain Cook, neither stand- 
ard geographies nor Admiralty charts deserve confidence. Recent 
visits by British ships of war, added to the elaborate survey of the 
group by the United States Exploring Expedition, have resulted in 
more correct information.* 

The early history of Fiji is necessarily obscure. Whether the first 
stranger who gazed upon its extent and beauty was a Tongan or Euro- 
pean, is doubtful. If it can be admitted that up to the time of Captain 
Cook's visit to the Friendly Islanders, in 1772, they were unused to 
war, and were then only beginning to practise its horrors as learned by 
them in Fiji, the probability is in favor of the latter. But whether 
these islanders, age after age, enjoyed the peace implied in the above 
supposition, is more than questionable. The evil passions " whence 
come wars and fightings " are, in Tongan nature, of ruling power ; and 
to suppose these at rest in a thousand heathen bosoms for a single year, 
is extremely difficult, — a difficulty which groAvs as we increase either 
the number of persons or the length of time. Tongan intercourse with 
Fiji dates far back, and originated, undoubtedly, in their canoes being 
driven among the windward islands by strong easterly winds. More 
than a hundred years ago the recollection of the first of such voyages 
was lost, which seems to put back its occurrence even beyond Tasman's 
visit in 1643. 

About the year 1804 a number of convicts escaped from New South 
Wales and settled among the islands. Most of these desperadoes lived 
either on Mbau or Rewa, the chiefs of which allowed them whatever 
they chose to demand, receiving, in return, their aid in carrying on war. 
The new settlers made themselves dreaded by the natives, who were 
awed by the murderous effect of their fire-arms. The hostile chiefs, see- 
ing their bravest warriors fiill in the battle without an apparent cause, 
believed their enemies to be more than human, against whom no force 
of theirs availed, whose victory was always sure, while their progress 

* The following works contain reliable information concerning tlie islands and inhabitants 
of Fiji :— 

Wilkes's Xarraiive of the United States Exploring Expedition, 1S3S-1S42. New York. 
(Two abridged editions have been published in England.) 

Captain Erskine's Journal of a Cruise among the Islands of the Western racific. Lon- 
don. 1853. 

Life in Feejee: or. Five Years among the Cannilials. By a Lady. Boston. 1S51. 

First and Second Ifissionari/ Visits to the Fi-iendhj and Feejee Islands. By the Eev. 
Walter Lawry. London. 

Journal of a Deputation to the Southern World. By the Eev. Kobcrt Young. London. 1S55. 

n. M. S. " Herald," under the command of Captain H. IkT, Denham, E.N., F.E.S., has now been 
engaged for some time in exploring and more accurately surveying the islands, from which expe- 
dition the most valuable results maj' be expected. 



FIJI. 6 

invariably spread terror and death. No thought of improving and 
consolidating the power thus won seenis to have been entertained by 
the whites. Had such a desire possessed them, the absolute govern- 
ment of the entire group lay within their reach ; but their Ambition 
never rose beyond a life of indolence, and an unrestrained gratification 
of the vilest passions. Some of them were men of the most desperate 
wickedness, being regarded as monsters even by the ferocious cannibals 
with whom they associated. These lawless men were twenty-seven in 
number on their arrival, but in a few years the greater part had ended 
their career, having fallen in the native wars, or in deadly quarrels 
among themselves. A Swede, named Savage, who had some redeeming 
traits in his character, and was acknowledged as head man by the 
whites, was drowned and eaten by the natives at Weilea, in 1813. In 
1824 only two, and in 1840 but one of his companions survived. This 
last was an Irishman named Connor, who stood in the same relation to 
the King of Eewa as Savage had done to the King of Mbau. His in- 
fluence among the natives was so great, tliat all his desires, some of 
which were of the most inhuman kind, were gratified. The King of 
Rewa would always avenge, and often in the most cruel manner, the 
real or fancied ^vrongs of this man. If he desired the death of any 
native, the chief would send for the doomed man, and direct him to 
make and heat an oven, into which, when red hot, the victim was cast, 
having been murdered by another man sent for the purpose. 

Soon after the death of his patron, Paddy Connor left Rewa. He 
was thoroughly Fijianized, and of such depraved character that the 
white residents who had since settled in the islands drove him from 
among them, being afraid of so dangerous a neighbour. At the close of 
life his thoughts seemed only occupied about rearing pigs and fowls, and 
increasing the number of his children from forty-eight to fifty. 

These men are thus mentioned because of their close connexion with 
the rise of Mbau and Rewa, which two places owe their present superi- 
ority to their influence, the former having long been the most powerful 
state in Fiji. 

The entire group comprises not fewer than two hundred and twenty- 
five islands and islets, about eighty of which are inhabited. Among 
these, every variety of outline can be found, from the simple form of 
the coral isle to the rugged and often majestic grandeur of volcanic 
structure. 

The islands in the eastern part of the Archipelago are small, and 
have a general resemblance to each other : towards the west they are 
large and diversified. The two largest are superior to any found in the 



4: FIJI AND THE FIJIANS. 

vast ocean-field stretching thence to the Sandwich Islands ; while the 
ever-changing beauties of scenery enable the voyager, as he threads the 
intricate navigation among reefs and islands, to share the feelings thus 
expressed by Commodore Wilkes : " So beautiful was their aspect, 
that I could scarcely bring my mind to the realizing sense of the well 
known fact, that they were the abode of a savage, ferocious, and treach- 
erous race of cannibals."* 

When each island of so large a group has a claim to be noticed, 
selection is difficult, and the temptation to detail strong. It must not, 
however, be yielded to, a few examples sufficing to give a general idea 
of the whole. 

Yathata and Vatuvara are placed by geologists in a class that has 
long been in high favour as the fairy-lands of the South Seas. They 
are composed of sand and coral debris, covered with a deep soil of 
vegetable mould. Yathata is hilly and fertile. Of this class there are 
few in Fiji. They axe from tw^o to six miles in circumference, having 
the usual belt of white sand, and the circlet of cocoa-nuts with their foli- 
age of " pristine vigour and perennial green." Such islands have gen- 
erally one village, inhabited by fifty or one hundred oppressed natives. 

The other islands to windward are of volcanic formation, their shore 
only having a coral base. Vulanga is one of this class, and appears as 
though its centre had been blown out by violent explosions, leaving 
only a circumferent rim, which to the west and south is broad, and 
covered Avith rocks of black scoria rising to a height of nearly two hun- 
dred feet ; but to the northeast is narrow and broken. This rim encir- 
cles an extensive sheet of water of a dark blue color, studded with scori- 
aceous islets, enamelled with green, and worn away between the ex- 
tremes of high and low water until they resemble huge trees of a mush- 
room form ; thus giving a most picturesque effect to this sheltered 
haven of unbroken calm. 

My first entrance to this lagoon was made at the risk of life ; and 
the attempt would bo vain to tell how welcome were its quiet waters 
after the stormy peril outside. A mountainous surf opposed the strong 
current which forced its way through the intricate passage, causing 
a most terrific whirl and commotion, in the midst of which the large 
canoe was tossed about like a splinter. The excitement of the time was 
intense, and the impressions then made w^ere indelible. The manly 
voice of Tubou Toutai, issuing his commands amid the thunder of the 
breakers, and the shrieks of affrighted women ; the labouring of the 

* " United States Exploring Expedition," voL iii., p. 46. 



FIJI. O 

canoe in its heaving bed of foam ; the strained exertions of the men at 
the steer-oar ; the anxiety which sho\Yed itself on every face ; were all 
ill broad contrast with the felt security, the easy progress, and undis- 
turbed repose which were attained the moment the interior of the basin 
was reached. Vulanga, although having its own beauty, is so barren 
that little except hardy timber is found growing upon it. Its gullies 
are bare of earth, so that neither the yam nor the banana repays culture. 
Smaller roots, with fish, which abound here, and yavato^ — a large wood 
maggot, — give food to the inhabitants of four villages. 

MoTHE, lying to the N. E. of Vulanga, is very fruitful, having an 
undulating surface much more free from wood than the island to the 
south. A fortress occupies its highest elevation, in walking to which 
the traveller finds himself surrounded by scenery of the richest loveli- 
ness. A sandy beach of seven miles nearly surrounds it. There are 
many islands of this size in the group, each containing from 200 to 400 
inhabitants. 

Lakemba, the largest of the eastern islands, is nearly round, having 
a diameter of five or six niiles, and a population of about 2,000 souls. 

ToTOTA, MoALA, Nairai, Koro, Ngau, Mbengga, exhibit on a largei 
scale the beauties of those islands already named, having, in addition, 
the imposing charms of volcanic irregularities. Among their attrac- 
tions are high mountains, abrupt precipices, conical hills, fantastic tur- 
rets and crags of rock frowning down like olden battlements, vast 
domes, peaks shattered into strange forms ; native to^^ls on eyrie cliffs, 
apparently inaccessible ; and deep ravines, down which some mountain 
stream, after long murmuring in its stony bed, falls headlong, glittering 
as a silver line on a block of jet, or spreading, like a sheet of glass, over 
bare rocks which refuse it a chamiel. Here also are found the softer 
features of rich vales, cocoa-nut groves, clumps of dark chestnuts, stately 
palms and bread-fruit, patches of graceful bananas, or well tilled taro- 
beds, jningling in unchecked luxuriance, and forming, with the wild 
reef-scenery of the girdling shore, its beating surf, and far-stretching 
ocean beyond, pictures of surpassing beauty. 

Matuku is eminent for lovelmess where all are lovely. These 
islands are from fifteen to thirty miles in circumference, having popula- 
tions of from 1,000 to 7,000 each. 

Mbau is a small island, scarcely a mile long, joined to the main — 
Viti Levu — by a long flat of coral, which at low water is nearly dry, 
and at high water fordable. Tlie town, bearing the same name as the 
island, is one of the most striking in appearance of any in Fiji, covering, 
as it does, a great part of the island with irregularly placed houses of 



6 FIJI AXD THE FIJIA^^S. 

all sizes, aud tall temples with projecting ridgepoles, interspersed with 
unsightly canoe-sheds. Here is concentrated the chief political powei 
of Fiji. Its inhabitants comprise natives of Mbau and the Lasakau and 
Soso tribes. 

Taviuxi — commonly called Somosomo, from its town of that name 
being the residence of the ruling chiefs — is too fine an island to be over- 
looked. It is about twenty-five miles long, with a coast of sixty miles, 
and consists of one vast mountain, gradually rising to a central ridge of 
2.100 feet elevation. Fleecy clouds generally hide its summit, where 
stretches a considerable lake, pouring through an outlet to the west a 
stream which, after tumbling and dashing along its narrow bed, glides 
quietly through the chief town, furnishing it with a good supply of fresh 
water. A smaller outlet to the east discharges enough water to form a 
small but beautiful cascade. This lake is supposed to have as its bed 
the crater of an extinct volcano, an idea supported by the quantity of 
volcanic matter found on the island. However wild and terrible the 
appearance of the island once, it is now covered with luxuriance and 
beauty beyond the conception of the most glowing imagination. Per- 
haps every characteristic of Fijian scenery is found on Somosomo, while 
all the tropical vegetables are produced here in perfection. It has only 
a land-reef, which is often very narrow, and in many places entirely 
wanting, breaking, towards Tasman's Straits, into detached patches. 

Kaxdavu is another large and mountainous island, twenty-five miles 
long, by sLx or eight wide. It has a very irregular shore, abounds in 
valuable timber, and has a population of from 10,000 to 13,000. 

A good idea of the general appearance of these islands is obtained 
by regarding them as the elevated portions of subnirerged continents. 
The interior is, in many instances, a single hill or mountain, and, in 
many others, a range, the slopes of which, with the plains mostly fomid 
at their feet, constitute the island. 

There yet remain to be noticed the two large islands, which, when 
compared with those stretching away to the east, assume the importance 
of continents. 

Vaxua Levu (Great Land) is more than one hundred miles long, 
having an average breadth of twenty-five miles. Its western extremity 
is notable as being the only part of Fiji m which sandal-wood can be 
produced. The opposite point of the island is deeply indented by the 
Natawa Bay, which is forty miles long, and named by the natives, " the 
Dead Sea." Tlie population of Vanua Le^-u is estimated at 31,000 
Its scenery much resembles that of 

Na Viti Levu (the Great Fiji) which measures ninety miles from 



FIJI. 7 

east to west, and fifty from north to south. A great variety of landscape 
is found in navigating the shores of Great Fiji. To the S. E. there is 
tolerably level ground for thirty-six miles inland, edged, in places, by 
cliffs of sandstone five hundred feet high. The luxuriant and cheerful 
beauty of the lowland then gives place to the gloomy grandeur and un 
broken solitude of the mountains. To the S. W. are low shores with 
patches of brown, barren land ; then succeed narrow vales, beyond 
which rise hills, whose wooded tops are in fine contrast with the bold 
bare front at their base. Behind these are the highest mountains in the 
group, bleak and sterile, with an altitude of 4,000 or 5,000 feet. West- 
ward and to the east, high land is close to the shore, with only narrow 
strips of level ground separating it from the sea. Proceeding north- 
ward, some of the finest scenery in Fiji is opened out. The lower level, 
skirted by a velvety border of mangrove bushes, and enriched with 
tropical shrubs, is backed, to the depth of four or five m.iles, by hilly 
ground, gradually reaching an elevation of from 400 to 700 feet, with 
the lofty blue mountains seen, through deep ravines, in the distance. 
Great Fiji has a continuous land or shore-reef, with a broken sea-reef 
extending from the west to the north. The Great Land also has in most 
parts a shore-reef, with a barrier-reef stretching from its N. E. point the 
whole length of the island, and beyond it in a westerly direction. Great 
Fiji is supposed to contain at least 50,000 inhabitants. 

Scanty and imperfect as is this notice of some of its chief islands, 
enough has been said to show the superiority of Fiji over most other 
groups in the Pacific, both in extent of surface, and amount of population. 
This superiority will be made clearer by the following statement of their 
relative importance : — 

The islands composing Viti-i-loma (Middle Fiji) are equal to the fine 
and populous island of Tongatabu together with the Hervey Islands. 

The Yasawas are equal to Vavau. 

Tlie eastern group is equal to the Hapai Islands. 

The Somosomo group equals the Dangerous Archipelago and the 
Austral Islands. 

The Great Land is equal to the Marquesas, Tahiti, and Society 
Islands. 

Great Fiji alone surpasses the Samoan group ; while there still re- 
mains over, the Kandavu group, with a population of about 12,000. 

Without pretending to write the natural geography of Fiji, occasional 
notices of its geology, botany, and zoology will be introduced where 
such notices are likely to prove peculiarly interesting or instructive. 

The volcanic formation of these islands has already been intimated, 



8 FIJI A^T) THE FIJIANS. 

and the indications of craters alluded to ; but as no lava in a stream has 
been found, the very remote construction of the group seems almost 
certain. Volcanic action has not, however, entirely ceased ; violent 
shocks of earthquakes are at times felt, and at Wamunu and Na Savu- 
savu, on Yanua Levu, and also on the island of Ngau, there is enough 
volcanic heat to produce warm and boiling springs. The high peaks and 
needles on the large islands are mostly basaltic. Volcanic conglomerate, 
tufaceous stones, porous and compact basalts, are found of every texture, 
of many colours, and in various stages of decomposition. In several 
places I have seen very perfect and distinct columns of basalt some feet 
in length. 

The soil is in some places gravelly and barren ; occasionally a stra- 
tum of reddish clay and sandstone is found ; but a dark red or yellowish 
loam is most common : this is often deep and very rich, containing, as 
it does, much decayed vegetable matter. Decomposed volcanic matter 
forms a very productive soil, especially in those vales where such debris 
mingles with deposits of vegetable mould. Portions of the large flats 
covered with rank grass, treacherously hiding the soft, adhesive mud 
beneath, would baffle the skill of the British husbandman, although much 
prized by the natives, who find in them just the soil and moisture needed 
for the cultivation of their most valued esculent, the taro (^Arum esctc- 
lentum). Tliese swamps would perhaps answer well under efficient man- 
agement for the cultivation of rice. 

The lee side of a mountain generally presents a barren contrast to 
that which is to windward, receiving as this does on summit and slopes 
the intercepted clouds, thus securing regular showers and abundant fer- 
tility, while to leeward the unwatered vegetation is dying down to the 
grey hues of the boulders among which it struggles for life. To this, 
however, there are some marked exceptions. 

In some places a surface of loose rubble is found. I have heard on 
good authority that, about thirty years since, a to^nl within a few miles 
of Mbua was buried by a land slip, when so much of the mountain face 
slid do-s^Ti as to overwhelm the whole town and several of its inhabitants. 

From the shore we step to the reefs. These are grey barriers of 
rock, either continuous or broken, and of all varieties of outline, their 
upper surface ranging from a few yards to miles in width. The sea- 
ward edge over which the breakers curve, while worn smoother, stands 
higher than the surface a few feet "svithin, where the waves pitch with a 
ceaseless and heavy fall. Enclosed by the reef is the lagoon, like a calm 
lake, underneath the waters of which spread those beautiful sub- 
aqueous gardens which fill the beholder with delighted wonder. 



FIJI. 9 

Shore or attached reefs, sea or barrier reefs, beds, patches, or knolls 
of reef, with sunken rocks and sand-banks, so abound in Fiji and its 
neighbourhood as to make it an ocean labyrinth of unusual intricacy, and 
difficult of navigation. 

The coral formation found here to so vast an extent has long fur- 
nished an interesting subject for scientific research, and proved a plentiful 
source of ingenious conjecture; while the notion has found general fa- 
vour, that these vast reefs and islands owe their structure chiefly to a 
microscopic zoophyte, — the coral insect. Whether by the accumulated 
deposit of their exuvise, or by the lime-secretion of their gelatinous bodies, 
or the decomposition of those bodies when dead, these minute polypes, 
we are told, are the actual builders of islands and reefs ; the lapse of 
ages being required to raise the edifice to the level of the highest tide ; 
after which, the formation of a soil by drifting substances, the planting 
of the island with seeds borne by birds or washed up by the waves, and, 
lastly, the arrival of inhabitants, are all set forth in due order with the 
exactness of a formula based upon the simplest observation. A theory 
so pretty as this could not fail to become popular, while men of note 
have strengthened it by the authority of their names. Close and con- 
stant inspection, however, on the part of those who have had the fullest 
opportunity for research, is altogether opposed to this pleasingly in- 
teresting and plausible scheme. Wasting and not growth, ruining and 
not building up, characterize the lands and rock-beds of the southern seas. 
Neither does the ingenious hypothesis of Darwin, that equal gain and 
loss — rising in one part, and depression in another — are taking place, 
seem to be supported by the best ascertained facts ; for the annular con- 
figuration of reef which this theory pre-supposes, is by no means the 
most general. " In all the reefs and islands of coral that I have ex- 
amined," writes Commodore Wilkes, " there are unequivocal signs that 
they are undergoing dissolution ; " * a conclusion in which my own ob- 
servation leads me entirely to concur. 

The operation of the polyps is undoubtedly seen in the beautiful mad- 
repores, brain-corals, and other similar structures, which, still living, 
cover and adorn the surface ; " but a few inches beneath, the reef is in- 
variably a collection of loose materials, and shows no regular coralline 
structure, as would have been the case if it had been the work of the 
lithophyte." f These corals rarely reach the height of three feet, while 
many never exceed so many inches. The theory stated above assumes 
that the polyps work up to the height of a full tide. Such is not the 

* " United States Exploring Expedition," vol. Iv., chap. "viii. t Ibid. 



10 FIJI AIsD THE riJIANS. 

case. I am myself acquainted with reefs to the extent of several thou- 
sands of miles, all of which are regularly overflowed by the tide twice 
in twenty-four hours, and, at high water, are from four to six feet below 
the surface ; all being a few inches above low-water mark, but none 
reaching to the high-tide level. 

But whatever may be the origin of the reefs, their great utility is 
certain. The danger caused by their existence will diminish in proportion 
as their position and outline become better kno^Yn by more accurate and 
minute survey than has yet been made. To the navigator possessing 
such exact information, these far-stretching ridges of rock become vast 
breakwaters, within the shelter of which he is sure to find a safe harbour, 
the calm of which is in strange, because so sudden, contrast with the 
stormy sea outside. In many cases a perfect dock is thus found ; in 
some large enough to accommodate several vessels, with a depth of from 
three to twelve fathoms of water. Besides these, a number of bays 
indenting the coast of the large islands, afford good anchorage, and vary 
in depth from two to thirty miles. Into these the mountain streams 
disembogue, depositing the mud flats found in some of them, and ren- 
dering the entrance to the river shallow. Still the rivers, furnishing a 
ready supply of fresh water, increase the value of the bays as harbours 
for shipping. By these Fiji invites commerce to her shores ; and in 
these a beneficent Creator is seen providing for the prospective wants of 
the group, ready built ports for the shelter of those " who go down to 
the sea in ships, that do business in great waters." To such persons 
the winds are a subject of prime interest. During eight months — from 
April to November — the prevailing winds blow from the E. N. E. to 
the S. E., when there is often a fresh trade wind for many successive 
days, mitigating to some extent the tropical heat. Tliese winds, how- 
ever, are not so uniform as elsewhere. During the rest of the year there 
is much variation, the wind often blowing from the north, from which 
quarter it is most unwelcome. This — the toTcalau — is a hot wind, by 
which the air becomes so rarified as to render respiration difficult. The 
months most to be feared by seamen are February and March. Heavy 
gales sometimes blow in January ; hence these three are often called 
" the hurricane months." The morning land breezes serve to modify 
the strong winds in the neighbourhood of the large islands. 

Considering the nearness of these islands to the equator, their cli- 
mate is neither so hot nor so sickly as might be expected, the fierceness 
of the sun's heat being tempered by the cool breezes from the wide sur- 
face of the ocean around. The swamps are too limited to produce much 
miasma ; and fever, in its several forms, is scarcely known. Other dis- 



FIJI. 11 

eases are not so numerous or malignant as in other climes, especially 
such as lie between the tropics. Tlie air is generally clear, and in the 
spring and autumn months the climate is delightful. In December, 
January, and February, the heat is oppressive : the least exertion is 
followed by profuse perspiration, and no ordinary physical energy can 
resist the enervating influence of the season, begetting a fear lest Ham- 
let's wish should be realized, that — 

" Solid flesh would melt — 
Thaw, and resolve itself into a dew." 

The temperature is nearly uniform ; the greatest extremes of heat and 
cold being experienced inland. My meteorological journal kept at La- 
kemba in 1841, and ten years later at Vanua Levu, shows 62° as the 
lowest and 121° as the highest temperature noted. The low tempera- 
ture here recorded I ascribe, in part, to a river running close by my house. 
The mean temperature of the group throughout may be stated at 80°. 
Very hot days are sometimes preceded by very cold nights. 

No resident in Fiji having ever possessed a rain-gauge, it is impossi- 
ble to speak with accuracy about the quantity of water which falls. I 
find the following entry in my journal : " 1850, March 14th. "We have 
had forty-five days in succession rainy, more or less. These were pre- 
ceded by four or five dry days : before these again we had twenty-four 
rainy ones. On many of these days only a single shower fell, and that 
but slight ; so that the real depth of rain might not be unusual." 

Against the number of rainy days here given, must be placed the 
long duration of uninterrupted dry weather, often extending over two 
or three months. At times the burdened clouds discharge themselves 
in torrents. The approach of a heavy shower, while yet far away, is 
announced by its loud beating on the broad-leaved vegetation ; and when 
arrived, it resembles the bursting of some atmospheric lake. 

This glance at the discovery and general aspect of the Fiji Islands 
may be fitly closed by a few remarks on their division and classification, 
as described on some maps and globes of modern date. 

The division of the group, as laid down in the account of the U. S. 
Exploring Expedition, viz., into seven districts, under as many principal 
chiefs, is objectionable, as disregarding the divisions made by nature, 
and those recognised by the natives, while it excludes Lakemba and its 
dependencies, which form a district very much more important than 
either Mathuata or Mbua. 

The peculiar character and relative rank of the several authorities in 
Fiji render an accurate political division impossible. 



12 FIJI AUD THE FIJIANS. 

The natives use terms equivalent to Upper, Lower, and Central Fiji, 
excluding the two large islands ; thus making five sections, which though 
^\'ell enough for general use, are far from having fixed boundaries. More 
minute distinctions are therefore made by the people, to enable them to 
refer with precision to the several parts of the group. I would submit 
six divisions ; or eight, if the eastward islands are viewed as composing 
three sections, which certainly ought to be the case. They are virtually 
thus divided by the United States surveyors, who give a distinct name 
to those forming the north end, (Ringgold's Isles,) but exclude Ono — 
the extreme south — from their chart of Fiji.* 

A division of the group into eight compartments Avould — followmg 
the course of the sun — be as under : — 

The Ono Group ; comprising Ono, Ndoi, Mana, Undui, Yanuya, 
Tuvana-i-tholo, and Tuvana-i-ra. 

The Lakemba Group ; begimiing with Vatoa, and endmg with Tu- 
vutha and Thithia : thirty-three islands and islets. 

The Exploring Isles, with Mango, Kanathea, Naitaumba, Vatuvara, 
Yathata, and a number of islets, form the third group. 

Middle Fiji ; containing Matulm, Totoya, Moala, Ngau, Nairai, 
Koro, Ovalau, and a few smaller islands. 

Vanua Levu and Taviuni, with their contiguous islands — about fifty 
— form the fifth group in order, and the second in importance. 

Great Fiji, with the fifty islands on its coasts, is the sixth and most 
important division. 

The Kandavu Group numbers thirteen islands, several of them 
small. 

The Yasawas form the eighth group, and include more than thirty 
small islands. 

This mode of division embraces every island properly belonging to 
Fiji, while it facilitates a reference to each individually. 

Modern geographers class Fiji with the Tonga group, entitling them 
all, " The Friendly Islands." There is no good reason for such a classi- 
fication ; but there are several which show it to be erroneous, and de- 
mand its discontinuance. Geologically considered, the groups are dif. 
fcrent. The inhabitants also belong to two distinct types, having be- 
tween them as much difference as between a Red Indian and an English- 
man. Their mythologies and languages are also widely diverse. These 
fixcts protest against the confounding of the two groups in one. 

* Native tradition speaks of Ono as being formerly near to Ongea, and ascribes its present posi- 
tion to a lady of Laiemba, who expatriated herself, selected Ono for her adopted land, and then 
pushed it -with her foot thus far from Lakemba, in order to escape the pursuit of her friends. 



CH'APTEK II. 

OEIGIN AND POLITY. 

In considering the origin of the present inhabitants of Fiji, we seek 
in vain for a single ray of tradition or historical record to gmde ns 
through the darkness of a remote antiquity. The native songs are silent 
in the matter, and no hint of a former immigration is to be heard : the 
people have had no intercourse with other nations, except as visited by 
them ; and the popular belief is, that they never occupied any country 
but that on which they now dwell. Hence can only be inferred that 
the period of the Fijians' residence in their islands is to be placed far 
back at a very early date, probably as remote as the peopling of the 
American continent. Uniformity of customs and habits, resemblance 
of religious belief and practice, and, still more, philological affinities, 
together with physical analogies, supply the data whence may be argued 
with some degree of precision the branch of the human race to which 
the Fijian belongs, and perhaps conjecture may be supplied with a 
surer footing in endeavouring to track the path by which he came to his 
present home. 

Differences of colour, physical conformation, and language, com- 
bine to form a separating line between the East and West Polynesians 
sufficiently clear, until we reach Fiji, where the distinguishing peculiari- 
ties seem to meet, and many of them to blend, thus betokening a con- 
fluence of the two races. At the east end of the group the Asiatic pe- 
culiarities are found marked, but die away as we go westward, giving 
place to such as are decidedly African, but not Negro. Excepting the 
Tongans, the Fijian is equal in physical development to the islanders 
eastward, yet distinct from them in colour, in which particular he ap- 
proaches the pure Papiaan Negro ; to whom, in form and feature, he is, 
however, vastly superior. Many of his customs distinguish him from 
his neighbours, although he is by language united to them all. 

Directed by such facts, there can be little doubt of the Fijian's con- 
nection with the darker races of Asia. His ancestors may be regarded 



14 FIJI AND THE FIJIANS. 

as the original proprietors of his native soil ; while the race has been 
preserved pure from the direct admixture of Malayan blood, by the 
hitherto strict observance of their custom to slaughter all shipwrecked 
or distressed foreigners, who may have been cast on their inhospitable 
coasts. The light mulatto skin and well-developed muscles seen to 
windward, are chiefly the result of long intercourse with the Tongan race. 
These evidences of mixture are, however, feeble, compared with those 
marks which indicate a long isolation from other varieties of mankind. 

Murray, in his " Encyclopaedia of Geography," speaks incorrectly of 
the invasion and subjugation of this people by the Friendly Islanders, 
and seems to have copied the mistake from the account of the voyage 
of the " Duff." * The Fijians have never acknowledged any power but 
such as exists among themselves. 

The government of Fiji, before the last hundred years, was probably 
patriarchal, or consisted of many independent states, having little inter- 
course, and many of them no political comiexion, with each other ; 
mutual dread tending to detach the various tribes, and keep them asun- 
der. The great variety of dialects spoken, the comparative ignorance 
of some of the present kingdoms about each other, and the existence 
until now of a kind of independence in some of the smaller divisions of 
the same state, countenance the above supposition. At this day there is 
a close resemblance between the political state of Fiji and the old feudal 
system of the north. There are many independent Kings who have 
been constantly at war with each other ; and intestine broils make up, 
for the most part, the past history of Fiji. Still, though to a much less 
extent, civil dissensions abound, and it is not uncommon for several 
garrisons on the same island to be fighting against each other. The 
chiefs have ever been v^-arring among themselves, though the advantage 
of the victor is but precarious, often involving his own destruction. 

The chiefs of Mbengga Avere formerly of high rank, and still style 
themselves Gali-cuva-Ici-Iaffi, which means, " Subject only to Heaven." 
They do not now stand high, being subject to Ecwa. On the matter 
of supremacy nothing is known further back than 1800, at which time, 
it is certain, Verata took the lead. A part of Great Fiji and several 
islands of importance owned its sway. At this date Na-Ulivou ruled in 
Mbau. He succeeded Mbanuvi, his father, and the father also of Tanoa. 
Na-Ulivou was an energetic Chief, and distinguished himself in a war 
with the sons of Savon, numbering, it is said, thirty, who contended with 
him the right of succession. He overcame his enemies, and was hon 

* 4to., p. 274. 



OEIGESr AND POLITY. 15 

oured with the name of Na Vii-ni-valu, that is, " The Root of War," a 
title which his successors have since borne. Aided by the white men 
named in the preceding chapter, and employing the new power supplied 
by fire-arms, this Chief made war on Verata, took possession of its de- 
pendencies, and left its sovereign little more to rule over than his own 
town. Na-Ulivou died in 1829, and was succeeded by his brother Ta- 
noa. He died at an advanced age, a heathen and cannibal, December 8th, 
1852. His reign of twenty-three years was not happy or peaceful. Ee- 
bellious subjects and rebellious sons filled it with anxiety. Once he had 
to fly his chief city ; and for a number of years his fear of Eaivalita — 
one of his sons — kept him a close prisoner. Several years before his 
death, old age disqualified Tanoa for the discharge of the active duties 
of his position, which were attended to by one of his sons acting in the 
capacity of Regent. Tanoa Avas a proud man : when grey and wTinkled, 
he tried to hide these marks of old age by a plentiful application of black 
powder. He was also cruel and implacable. Mothelotu, one of his 
cousins, was so unhappy as to offend him, and sought with tears and en- 
treaties for forgiveness ; but the purpose of the cruel Chief was fixed, 
that Mothelotu should die. After havmg kissed his relative, Tanoa cut 
off his arm at the elbow, and drank the blood as it flowed warm from 
the severed veins. The arm, still quivering with life, he threw upon a 
fire, and, when sufficiently cooked, ate it in presence of its proper owner, 
who was then dismembered, limb, by limb, while the savage murderer 
looked with pitiless brutality on the dying agonies of his victim. 

At a later period, Tanoa sentenced his youngest son to die by the 
club. The blow given by the brother who was appointed as his ex- 
ecutioner, was not fatal. The father knowing of his entreaty for mercy, 
shouted angrily, " Kill him ! Kill him ! " and the horrible act was com- 
pleted. Nearly the last words spoken by this man of blood were formed 
into the question, " How many will follow me ^ " meaning, " How many 
women do you intend to strangle at my death ? " Being assured that 
five of his wives would then be sacrificed, he died with satisfaction. The 
name of the tribe from which the Kings of Mbau are taken is Tui Kam- 
ba. The four chief personages or families in this state are the Rokotu- 
imbau, the Tunitonga, the Vusarandavi, and the Tui Kamba. 

Mbau, as has been already intimated, is the present centre of political 
power in Eiji. Its supremacy is acknowledged in nearly all parts of the 
group. The kingdoms named as subject to it are so but nominally, ren- 
dering it homage rather than servitude. The other leading powers are, 
Rewa, Somosomo, Verata, Lakemba, Naitasiri, Mathuata, and Mbua. 

Two kinds of subjection are recognised and distinguished in Fiji, 



16 FIJI A^^D THE FIJIAXS. 

called Qali and Bail. Qali represents a province or town that is sub- 
ject and tributary to a chief to^vn. Bati denotes those which are not so 
directly subject : they are less oppressed, but less respected, than the 
Qali, Hence arises an awkwardly delicate point among the Fijian pow- 
ers, who have often to acknowledge inferiority when they feel none. The 
Chiefs sometimes lay the blame of the annoyance on some one of their 
gods. The Somosomo chiefs supply a ludicrous instance of this. 

Of all who visit Mbau, the people of Somosomo have most to abase 
themselves, and all, say they, " through a foolish god." Ng-gurai — one 
of their gods — wished to visit Mbau ; Yatu Mundre Supplied him with 
a bamboo, as a conveyance, and, as he was ignorant of the course, en- 
gaged to direct him. Ha^dng entered into a rat, Ng-gurai took his club 
and started. Yatu Mundre had to direct his friend past several islands 
at which the latter felt disposed to call, and, although many miles froni 
him, told him when he had reached his destination. Most pitiable was 
poor Ng-gurai's condition ; for he had fallen off his bamboo through weak- 
ness, and was floating about at the mercy of the waves, when a woman 
of Mbau found him, took him into the Chief's house, and placed him on 
the hearth with the cooks, where he sat shivering four days. In the 
meantime the Yuna god sailed up to Mbau in style, and was received 
and entertained in godlike sort by the Mbau god, who urged that his 
visitor should become tributary to Mbau, but without success. 

The day having come for the visiting gods to return home, he in the 
rat went back cold and hungry to Thakamidrovi,* chagrined at the mis- 
erable figure he cut, and the corresponding reception he had met with. 
He of Yuna returned well fed and gaily dressed. After a short time 
the Mbau god, Omaisoroniaka, returned the visit from the god of Yuna, 
who then retaliated and demanded tribute from his guest. But first he 
Imd made the path slippery, so that when Omaisoroniaka grew animated, 
his heels flew up ; at which moment the crafty Yuna god seized the op- 
portunity to press his demand, to which the humbled deity yielded con- 
sent, agreeing to be called Qali to Yuna, but refusing to make food or 
do more than give up his club ; whereupon the matter ended. In con- 
sequence of this, the Mbau people pay the Yuna people, who are subject 
to Somosomo, grefit respect, but exact from the latter a servile homage. 

When a Somosomo canoe visits Mbau, the sail must be lowered 
while yet at a great distance, and the canoe sculled by the men in a 
sitting posture ; for to stand might cost them their life. At short dis- 
tances they have to shout the tama.\ Arrived at ^Ibau, they are kept 

* The island on which the Somosomo Chiefs formerly resided, 
t The taina is described towards the close of this chapter. 



OKIGIX AXD POLITY. 17 

in the open air four nights, before being allowed to go to their inn ; all 
which time they have to move in a creeping posture, and at intervals 
to say the tama^ with a trembling voice, in imitation of the shivering rat. 
After four days, they may go about and wear better dresses, but must 
still walk half doubled, with their hands on their breasts. When a 
;Mbau man meets one of them, he says, " VeJcaveka^ sa sa {sej-e) Jco 
Qurai ? " " Ho ! ho ! is Ng-gurai set at liberty 1 " to which the other 
replies, " lo, vaaca. sa sa o Qyrai,''^ " Yes, respectfully, Ng-gurai is 
allowed liberty." 

Parties from other places are spared these degrading formalities, 
which the Somosomans are also partially evading by the aid of the Ton- 
gans and the boats of the white men. 

The character of the rule exercised by the chief powers mentioned 
above is purely despotic. The will of the King, is, in most cases, law, 
and hence the nature of the government varies according to his personal 
character. The people have no voice in the state ; nevertheless, the 
utmost respect is paid to ancient divisions of landed property, of family 
rank, and official rights. " There exists," says Captam Erskine, " a 
carefully-defined and (by the Fijians themselves) well understood system 
of polity, which dictates the position the different districts hold with re- 
spect to each other, as well as the degree of submission which each de- 
pendent owes to his principal." * Men of rank and official importance 
are generally about the person of the Sovereign forming his council, and 
serving to check the exercise of his power. ^Yhen these persons meet 
to consult on any grave subject, few speak ; for few are qualified. In 
the councils, birth and rank by themselves are unable to command in- 
fluence, but a man is commended according to his wisdom. A crude 
suggestion or unsound argument from a Chief of importance would at 
once be ridiculed, to his confusion. Assemblies of this kind are often 
jnarked by a respectable amount of diplomatic skill. In deliberations 
of great consequence, secrecy is aimed at, but not easily secured, the 
houses of the people being too open to insure privacy.f 

* " Islands of the Western Pacific," p. 214. 

t When the stone Mission-honse at Viwa was finished, it became the wonder of the dav, and 
was visited by most of the ilban Chiefs. It comprised a ground-floor of three rooms, a first floor. 
and an attic. This was the first house in Fiji that had been carried so high, and elicited great ad- 
miration from the delighted Chiefs. They gazed around at the even walls, and above at the flat 
ceiling, and exclaimed, " Vekavcka I Vekaveka I " increasing the emphasis as they ascended the 
stairs, until they trod the attic floor, when their delight was expressed by a long-repeated " Wo, 
wo, wo," very strongly accented, and having a tremolo effect caused by striking the finger across 
the lips in Arab fashion. The uppermost thought in their minds Avas evident : this chamber was 
60 high and so private that they all envied its possessor, "because it was such an excellent place 
for secret meetings, and for concocting plots." 

2 



18 FIJI AXD THE FIJIANS. 

No actual provision is made for the security of the life and posses- 
sions of the subject, who is regarded merely as property, and his wel- 
fare but seldom considered. Acts of oppression are common. The 
views of the chiefs do not accord with those of the wise Son of Sirach ; 
for they are not " ashamed to take away a portion or a gift ; " but will 
seize not only the presents made to an inferior, but, in some cases, ap- 
propriate what a plebeian has received m payment for work done. So 
tar from this being condemned as mean and shameful, it is considered 
chief-like ! 

The head of each government is the Tui or Turaga levii, a King of 
absolute power, who is, however, not unfrequently surrounded by those 
who exert an actual mfluence higher than his own, and whom, conse- 
quently, he is most careful not to offend. I have seen some Kings who 
only retained their position by laying aside the independent action of 
their own will. 

When rule is strictly followed, the successor of a deceased King is 
his next brother ; failing whom, his own eldest son, or the eldest son 
of his eldest brother, fills his place. But the rank of mothers and other 
circumstances often cause a deviation from the rule. I am acquainted 
with several cases in which the elder brother has yielded his right to the 
yoimger, with a reservation as to power and tribute, becoming a man 
second only to the King. 

In the induction to royalty there are two stages. First is the nom- 
ination, when the leading men drink yaqona with the King elect, present- 
ing the first cup to him, and with it the royal title : this is generally 
done a few days after the death of the late King. Tlie second stage, 
which is equivalent to coronation, is the anointing or bandaging, and may 
not take place for several months or even years. An unfolded sala or 
turban is bound, at one end, round the upper arm of the King, lea-sing 
the rest pendant. This ceremony is performed by a chief priest, while, 
another gives various advice to the new Monarch, who is presently 
anointed by a coat of red paint on his shoulder. Large quantities of 
food are presented to the King, with some good advice from the aged men 
on his public entrance upon the regal office. 

The person of a high-rank King (for the title is oflen given to the 
head of a village) is sacred. In some instances these Fijian Monarchs 
claim a divine origin, and, with a pride worthy of more classical examples, 
assert the rights of deity, and demand from their subjects respect for 
those claims. This is readily yielded ; for the pride of descent which 
runs so high among the Chiefs is equalled by the admiration in which 
their lofty lineage is held by the people who are its sincere and servile 



OEIGm AND POLITY. 19 

worshippers. Eepublicanism is held in contempt by the Fijians, and 
even the United States have a King when American citizens speak of 
their President to a native of the islands. The King is supposed to im- 
part a degree of sacredness to whatever he may wear or touch. Hence 
arise some amusing scenes. A poor man was ordered to carry a chair 
on which Tuithakau was accustomed to sit ; he first encased the palms 
of his hands with green leaves, then, taking the chair by two of its legs, 
lifted it above his head to avoid further contact, and ran off at full speed, 
as though in so doing lay his only chance of completing the journey 
alive. One day on leaving the house of the same Chief, I held in my 
hand a ripe plantain w^hich I gave to a child outside ; but an old man 
snatched it away with a countenance expressive of as much anxiety as if 
I had given the child a viper. His fear was, that the fruit had been 
touched by the King, and would therefore cause the child's death. This 
King took advantage of his hallowing prerogative in an odd way. He 
used to dress an English seaman in his masi (dress), and send the man 
to throw the train over any article of food, whether dead or alive, which 
he might happen to come near. The result was that such things were 
at once conveyed to the King without a word of explanation being re- 
quired. 

The duties of a King allow him abundant leisure, except when he is 
much engaged in feasting or fighting. Like potentates of ancient times, 
he knows how to reconcile manual labour with an elevated position and 
the afiairs of state. With a simplicity quite patriarchal, he wields 
by turns the sceptre, the spear, and the spade ; and, if unusually indus- 
trious, amuses himself in-doors by plaiting sinnet. Should he be one 
of the rare exceptions who see old age, he exists, during his last days, 
near a comfortable fire, lying or sitting, as his humour may prompt, in 
drowsy silence. 

Royalty has other distinctions beside the name. In Somosomo, as 
in eastern countries, the King only is allowed to use the sun-shade : the 
two high-priests, however, share the privilege by favour. In Lakemba 
none but the King may wear the gauze-like turban of the Fijian gentle- 
man during the day-time. In Mbua he only may wear his masi with a 
train. A particular kind of stafi* — Matana-ki-lagi (point-to-the-sky) — 
used to be a mark of royalty. Certain ornaments for the neck and 
breast are said to become Kings alone. Invariably His Majesty has 
two or three attendants about his person, who feed him, and perform 
more than servile offices on his behalf. A thumb-nail an inch long-er 
than is allowed to grow on plebeian digits is a mark of dignity. An at 
tcndant priest or two, and a number of wives, complete the accompani- 



20 FIJI A^D THE FIJIANS. 

ments of Fijian royalty. Instances of stoutness of person in these dig 
nitaries are very rare. The use of a throne is unknown : the King and 
his humblest subjects sit on the same level — on the ground. There 
was one exception in the case of Tuithakau, who used a chair. 

The Chiefs profess to derive their arbitrary power from the gods ; 
especially at Verata, Eewa, and Somosomo. Their influence is also 
greatly increased by that peculiar institution found so generally among 
the Polynesian tribes, — the tahu, which will be further noticed here- 
after. The following examples, to which many more might be added, 
will serve to show how really despotic is Fijian government. A Rewa 
Chief desired and asked for a hoe belonging to a man, and, on being 
refused, took the man's wife. 

The King of Somosomo wished to collect the people belonging to 
the town in which he lived, that they might be directly under his eye. 
The officer to whom the order to that effect was intrusted, was commis- 
sioned to hake any who refused compliance. 

Towards the close of 1849, 1 called on the young Chief of ^fbau, and 
found him evidently out of temper. Some villagers had cut him fewer 
reeds than he expected, whereupon he dispatched a party to burn their 
village ; which was accordingly done, a child perishing in the fire. 

Those who surround the person of the King are generally of various 
grades, some of whom, however, are merely privileged idlers, the flatter- 
ers of their Chief, and makers of mischief and cigarettes. 

The Mata-ni-vanuas are exceedingly useful men, whose office is de- 
scribed by their title, which signifies either " the eyes," or " the face, of 
the land," and may intimate the supervision which these men maintain ; 
or that, through them, the chiefs see the state of affairs — the face of the 
land. They are the legitimate medium of communication between the 
chiefs and their dependencies, and form a complete and effi^ctive agenc}^. 
Taking the kingdom of Lakemba as an instance, the system is worked 
thus. In each island and to^vn utider the rule of Lakemba there is an 
authorized Mata ki Lakemba^ " Ambassador to Lakemba," through 
whom all the business between that place and the seat of government 
is transacted. Then again at Lakemba there is a diplomatic corps, the 
official title of each individual of Avhich contains the name of the place to 
which he is messenger and to which all the King's commands are by him 
communicated. When on duty, these officials represent their Chief, after 
the manner of more civilized courts, and are treated with great respect. 
When they have to take several messages, or when one communication 
consists of several important parts, they help memory by mnemonic sticks 
or reeds, which are of various lengths. The Mata, having reached his 



OEIGm AND POLITY. 21 

destination, lays dovra one of these before him, and repeats the mes- 
sage of which it is the memorial. He then lays down another, pro- 
ceeding in the same way, until the sticks are transferred from his 
hand, and lie in a row before him, each message having been ac- 
curately delivered. I have seen men of this class practise their les- 
son before settmg out, and have heard them give the answers on their 
return. 

In some parts there is one of the Matas who is more immediately 
attached to the person of the King, and is styled, na Mata. It is his 
business to be in attendance when tribute or food is brought to the 
Sovereign, and to go through the customary form of acknowledgment, 
to receive and answer reports of all kinds, doing so in the King's pres- 
ence and under his direction, and to officiate at the yaqona ring, with 
other similar duties. 

Beside the Mata, there are other officials, of various duties and de- 
grees of importance. All these, except in extreme cases, go about their 
duties most deliberately, as every appearance of haste in such matters 
is supposed to detract from true dignity. A careful observance of es- 
tablished forms is deemed very essential. 

In some parts of Fiji the Mata holds his post for life, in others for 
only a few years. In the latter case, when tired of public life, he pre- 
sents a large quantity of provisions to his Chief, asking for permission to 
retire. On Vanua Levu the election of a successor has the appearance of 
being done by surprise. The leading men ha\ing assembled and con- 
sulted awhile, one of their number advances to the person chosen, and 
makes him their Mata by binding a blade of the red Ti-tree leaf round 
his arm between the shoulder and elbow. It is the fashion for the man 
thus bandaged, to weep and protest against his election, asserting his 
incompetency, and pleadmg low birth, poverty, indolence, ignorance of 
official phraseology, etc. ; all which objections are, of course, met by the 
others declaring their choice to be good. The feast on such an occasion 
is prepared with extra care. 

Public business is conducted with tedious formality. Old forms are 
strictly observed, and innovations opposed. An abundance of measured 
clapping of hands, and subdued exclamations, characterize these occa- 
sions. Whales' teeth and other property are never exchanged or pre- 
sented without the following or a similar form : " A ! looi ! woi ! 
woi 1 1 A ! woi ! woi ! woi ! ! A tahua levu ! woi ! woi ! A mudua^ 
mudua, mudua ! " (Clapping.) 

Whoever asks a favor of a Chief, or seeks civil intercourse with him, 
is expected to bring a present. 



22 FIJI AND THE FIJIANS. 

Justice is known by name to the Fijian powers, and its form some- 
times adopted ; yet in very many criminal cases the evidence is partial 
and imperfect, the sentence precipitate and regardless of proportion, 
and its execution sudden and brutal. The mjured parties, headed by the 
nearest Chief, form the " bench " to decide the case. If the defendant's 
rank is higher than their own, an appeal is made to the King as chief 
magistrate, and this is final. 

Offences, in Fijian estimation, are light or grave according to the 
rank of the offender. Murder by a Chief is less heinous than a petty 
larceny committed by a man of low rank. Only a few crimes are re- 
garded as serious ; e. g., theft, adultery, abduction, witchcraft, infringe- 
ment of a tabu^ disrespect to a Chief, incendiarism, and treason. 

Punishment is inflicted variously. Theft is punished by fine, repay- 
ment in kind, loss of a finger, or clubbing. Either fine, or loss of the 
finger, ear, or nose, is inflicted on the disrespectful. The other crimes 
are punished with death, the instrument being the club, the noose, or the 
musket. Adultery taxes vindictive ingenuity the most. For this 
offence, the criminals may be shot, clubbed, or strangled ; the man may 
lose his -wife, who is seized on behalf of the aggrieved party by his 
friends ; he may be deprived of his land, have his house burnt, his 
canoe taken away, or his plantations destroyed. 

Young men are deputed to inflict the appointed punishment, and are 
often messengers of death. Tlieir movements are sudden and destruc/- 
tive, like a tropical squall. The protracted solemnity of public execu- 
tions in civilized countries is here unknown. A man is oflen judged in 
his absence, and executed before he is aware that sentence has been 
passed against him. Sometimes a little form is observed, as in the case 
of the Yasii to Vuna. This man conspired against the life of Tuikila- 
kila ; but the plot was discovered, and the Vasu brought to meet death 
at Somosomo. His friends prepared him according to the custom of 
Fiji, by folding a large new masi about his loins, and oiling and black- 
ing his body as if for war. A necklace and a profusion of ornaments at 
his elbows and knees completed the attire. He was then placed stand- 
ing, to be shot by a man suitably equipped. The shot failed, when the 
musket was exchanged for a club, which the executioner broke on the 
Vasu's head ; but neither this blow, nor a second from a more ponderous 
weapon, succeeded in bringing the young man to the ground. The victim 
now ran towards the spot where the King sat, perhaps with the hope of 
reprieve ; but was felled by a death-blow from the club of a powerful 
man standing by. The slain body was cooked and eaten. One of the 
baked thighs the King sent to his brother, who was principal in the plot, 



ORIGIN AND POLITY. ^3 

that he might " taste how sweet his accomplice was, and eat of the fruit 
of his doings." This is a fair sample of a Fijian public execution. 
Those who are doomed to jdie are never, so far as I know, bound in any 
way. A Fijian is implicitly submissive to the will of his Chief. The 
executioner states his errand ; to which the victim replies, " Whatever 
the King says, must be done." 

Injured persons often take the law into their own hands ; an arrange- 
ment in which the authorized powers gladly concur. In such cases 
justice yields to passion, and the most unlicensed cruelty follows. For 
a trifling offence a man has been tied to a log, so that he could not move 
a limb, and then placed in the sun, with his face fully exposed to its 
fierce heat for several hours. 

One who had removed an article which he believed to be his own, 
was cruelly pelted with large stones. In another case, a man threw at 
a duck, supposing it to be wild : it proved, however, to be tame, and 
the property of a petty Chief, who regarded the act as done to himself. 
A messenger was accordingly sent to the Chief of the offender to demand 
an explanation, which was forthwith given, together with the fingers of 
four persons, to appease the angry Chieftain. He, however, not being 
yet satisfied, caused the delinquent to be shut up in a house with the 
lame duck, informing him that his life depended upon that of the injured 
bird. If he restored the use of the limb, he was to live ; but to die if 
the duck died. 

Some offences are punished by stripping the house of the culprit : 
in slight cases, much humour is displayed by the spoilers. The sang froid 
of the sufferer is an enigma to the Englishman. 

The virtue of vicarious suffering is recognised, and by its means the 
ends of justice are often frustrated. On the island of Nayau the following 
tragedy took place. A warrior left his charged musket so carelessly 
that it went off, killing two persons, and wounding two more ; where- 
upon the man fled, and hid himself in the bush. His case was adjudged 
worthy of death by the Chiefs of the tribe ; but he was absent, and, 
moreover, a very serviceable individual. Hence it was thought best, in 
point of expedition as well as economy, to exact the penalty from the 
offender's aged father, who was accordingly seized and strangled. Still 
later, a white man was killed on the island of Nukulau. The commander 
of the U. S. ship " Falmouth " inquired into the case, and sentence of 
death was passed by him on an accused native, who, when he understood 
his position, proposed that the Americans should hang his father in his 
stead. 

Persons liable to punishment oflen escape by the aid of a soro^ or 



24: FIJI A^T) THE FIJIANS. 

" atonement," or something offered to obtain forgiveness. This is a 
provision acknowledged throughout Fiji, and in constant use. There 
are five kinds of soro. 1. The soro with a whale's tooth, a mat, club, 
musket, or other property, is in request for every kind of offence, from 
stealing a yam to running away with a woman, or the commission of 
adultery. 2. The soro with a reed, called maia ni gasau. Tliis is not 
commonly resorted to in private affairs, but by civil functionaries and 
small Chiefs, when accused or convicted of unfaithfulness to the duties 
of their position. It is more humiliating than the first. 3. The soro with 
a spear, mata nimoto, is used to secure forgiveness in cases of civil de- 
linquency of a graver sort. It is still more humiliating than the second 
kind. He who presents the spear, generally some one of importance, 
will stoop or nearly prostrate himself; the whole act is supposed to 
imply that he, and those whom he represents, have deserved to be 
transfixed by a spear to the earth. 4. Tlie soro with a basket of earth, 
a Jcau vamia, is generally connected with war, and is presented by the 
weaker party, indicating the yielding up of their land to the conquerors. 
Sometimes, however, the ceremony may be an expression of loyalty by 
parties whose fealty is suspected. 5. The soro with ashes, bisi dravu, 
belongs to an extreme case, involving a life or lives. A Chief or Mata- 
ni-vanua disfigures himself by covering his bosom and arms with ashes, 
and, with deep humiliation, entreats that the aggrieved person will com- 
passionately grant the life of the offender or offenders. 

On the part of the offerer, the presentation of the soro is a serious 
thing, and his faltering voice and trembling body testify the emotion 
within. 

When a soro is refused, it is repeated, it may be five or even ten 
times ; until the property given, or the importunity shown, gains the 
desired point. 

Whatever may have been the origin of this custom, and however 
beneficial its right use might prove to the innocent, or the unintentional 
offender, its operation in Fiji seems too generally to avert deserved 
punishment from the criminal, and in many cases is but legalized cor- 
ruption. No small proportion of the misdemeanours brought under the 
notice of Chiefs are deliberate acts, in which a balance has been pre- 
viously struck between the fruit of the crime and the soro which must 
follow, and the commission of the act has been accordingly determined 
on. 

In some cases those who are in danger of punishment place them- 
selves under the protection of an influential Chief of another tribe, who 
receives servitude in return for the shelter thus afforded. 



OEIGIN AND POLITY. 25 

Fijian society is divided into six recognised classes, in the distinctions 
of which there is much that resembles the system of caste. 

1. Kings and Queens. 

2. Chiefs of large islands or districts. 

3. Chiefs of towns, priests, and Mata-ni-vanuas. 

4. Distinguished warriors of low birth. Chiefs of the carpenters, and 
Chiefs of the fishers for turtle. 

5. Common people. 

6. Slaves by war. 

Rank is hereditary, descending through the female ; an arrangement 
which arises from the great number of wives allowed to a leading 
Chief, among whom is found the widest difference of grade. The dignity 
of a Chief is estimated by the number of his wives, which is frequently 
considerable, varying from ten to fifty or a hundred. It is not to be 
supposed that all these are found in his domestic establishment at the 
same time ; for rarely more than a half or fourth are there together. 
Some have been dismissed on account of old age, others have returned 
to their parents to become mothers, others again are but infants them- 
selves. 

No people can be more tenacious of distinction than are these 
Fijians, and few fonder of exaggerating it. When on their guard, and 
acting with the duplicity so strongly marked in the native character, 
they will depreciate themselves, as well as when surprised into a feeling 
of inferiority by unexpected contrast with some refined nation ; but only 
let something occur to throw them off their guard, and they instantly 
become swollen with an imaginary importance which is not a little 
amusing. Lofty aspirings and great mieanness are often found united 
in the same Chief, who will be haughtily demanding, one moment, why 
the Monarch of some great nation does not send a ship of war or large 
steamer to gratify his curiosity, and the next be begging tobacco of a 
shoeless seaman. 

Tribes, chief families, the houses of Chiefs, and the wives of Kings, 
have distinctive appellations, to which great importance is attached, and 
by means of which the pride of the owner is gratified and the jealousy 
of neighbours aroused. Before the death of the King Tanoa, the whites 
residing in Fiji wrote to General Miller, H. B. M. Consul-General at 
the Sandwich Islands, complaining of their ill-treatment by Thakombau, 
the young Chief of Mbau and heir of Tanoa, but already exercising vir- 
tually the kingly power. General Miller sent a letter about the matter 
to the Chief, addressing it, " To the King of Fiji." When this letter 
arrived, a Tonga Chief, who had visited Sydney and could read English, 



26 FIJI A^S^D THE FIJIAl^S. 

was staying with Thakombau, to whom he interpreted the Consul's dis- 
patch, translating the address, " Tui Viti." This title, till then unknown, 
thus became fixed, and proved of great use to the young Chief during 
his regency, though a cause of bitter jealousy to other Chiefs, some of 
whom I heard comfortmg themselves by saying, " It is without authority : 
foreigners gave it to him." At the death of the aged King, however, 
this proud appellation was laid aside, and Thakombau received the high 
hereditary title of Vu-ni-valu, though frequently addressed still as Tui 
Yiti — a name to which his widely-spread ascendancy gives him a real 
claim. An old Chief on Na Viti Levu, known to few, boasts that the 
Chiefs of Mbau and Rewa are his children ; thus putting them far below 
himself. Common men, though esteemed for superior prowess, and 
rewarded with an honorable name, do not rise in rank, their original 
grade being always remembered. Tliere are many inferior Chiefs, but 
they have little authority. Obser\dng that the land-breeze blows most 
strongly m the bays, the natives have thence made a proverb, alluding 
to the fact just stated : Sa dui cagi ni ioba, " Every one is a wind in his 
ovm. bay." 

Most prominent among the public notorieties of Fiji is the Vasu. 
The word means a nephew or niece, but becomes a title of office in the 
case of the male, who, m some localities, has the extraordinary privilege 
of appropriating whatever he chooses belonging to his uncle, or those 
under his uncle's power. Vasus are of three kinds : the Vasu laukei, the 
Vasu levu^ and the Vasu : the last is a common name, belonging to any 
nephew whatever. Vasu taukei is a term applied to any Vasu whose 
mother is a lady of the land in which he is born. The fact of Mbau 
being at the head of Fijian rank gives the Queen of Mbau a pre-eminence 
over all Fijian ladies, and her son a place nominally above all Vasus. 
No material difference exists between the power of a Vasu taukei and 
that of a Vasu levu, which latter title is given to every Vasu born of a 
woman of rank, and having a first-class Chief for his father. A Vasu 
taukei can claim any thing belonging to a native of his mother's land, 
excepting the wives, home, and land of a Chief Vasus cannot be (.•< n- 
sidered apart from the civil polity of the group, forming as they do one 
of its integral parts, and supplying the high-pressure power of Fijian 
despotism. In grasping a dominant influence the Chiefs have created a 
power which, ever and anon, turns round and gripes them with no 
gentle hand. However high a Chief may rank, however powerful a 
King may be, if he has a nephew, he has a master, one who will not be 
content with the name, but who will exercise his prerogative to the full, 
seizing whatever may take his fancy, regardless of its value or the 



OEIGm AND rOLITY. 27 

o^vner's inconvenience in its loss. Eesistance is not thought of, and 
objection only offered in extreme cases. A striking instance of the 
power of the Vasu occurred in the case of Thokonauto, a Eewa Chief, 
who, during a quarrel with an uncle, used the right of Vasu, and actually 
supplied himself with ammunition from his enemy's stores. But it is not 
in his private capacity, but as acting under the direction of the King, 
that the Vasu's agency tends greatly to modify the political machinery 
of Fiji, inasmuch as the Sovereign employs the Vasu's influence, and 
shares much of the property thereby acquired. Great Vasus are also 
Vasus to great places, and, when they visit these at their superior's com- 
mand, have a numerous retinue and increased authority. A public 
reception and great feasts are given them by the inhabitants of the 
place which they visit ; and they return home laden with property, 
most of which, as tribute, is handed over to the King. When thus " on 
commission," a Vasu is amenable for his conduct, and, should his personal 
exactions affect the revenue, incurs the displeasure of his King, which can 
only be removed by a soro of the most costly kind, such as a first-class 
canoe ; and this he may have to load with riches before it is deemed a 
sufficient atonement. 

The reception of one of these important personages, as witnessed by 
myself at Somosomo, may be worth detailing. The Vasu, who was 
from Mbau, had arrived with a suite of ten canoes, six days before. On 
the seventh day, several hundreds of people were assembled in the open 
air to give the important visitor a greeting worthy of his dignity. After 
waiting a short time the Vasu and his suite approached them, and per- 
formed a dance, which they finished by presenting their clubs and upper 
dresses to the Somosomo King ; after which they retired, seating them- 
selves at a distance, opposite to him. Two Matas were then sent by 
the King, holding by either end a coarse mat, and passing over the 
ground with a motion compounded of squatting and crawling, until they 
reached the Vasu and spread the mat before him, upon which he and 
another Chief forthwith seated themselves. An Ambasador, near the 
King, now shouted, in a high key, the proper greeting, " Sa tio ! (He 
sits.) Sa tio! Sa tio! Sa tio!''"' repeating the cry with increasing 
rapidity and in descending tones for about a dozen times. Having 
rested long enough to recover breath, the man shouted again, " Sa 
tawa ! " (" Inhabited : " a compliment to the Vasu, intimating that before 
his arrival it was empty.) " Sa-ta-wa ! Sa-ta-wa ! He comes, nobly 
descended from his ancestors ! Sa tawa ! " (Repeated many times 
quickly.) After a short pause, an aged Mata left the King, advancing 
towards the Vasu in a sitting posture : when he had gone about two yards 



28 FIJI AUB THE FIJIANS. 

from the King, a second Mata followed in the same style, and so on 
until there were six of them in a line, at equal distances from each other. 
They now faced to the S. W., but, turning as they sat, simultaneously 
swung themselves half round, thus facing the N. E., having managed at 
the same time, by help of their hands, to advance a yard ; repeating the 
painful evolution, until the front man was within six feet of the Vasu 
Whereupon the sitting Matas bowed themselves sideways, so as to make 
their beards touch the earth : again they rose, and gently inclined their 
heads from the Vasu, clasping their beards with both hands, and crying 
out several times, " Furled are your sails ! [Sa uru.) Furled are 
your sails ! " (" A ! ivoi ! woi ! woi ! ") This done, they returned to their 
places. The Vasu then walked up to the King, having two whales' 
teeth in his hand, which — after a short speech, referring to his coming 
and its object — he presented, receiving in return an expression of the 
King's wishes for prosperity and peace. All the people then clapped 
their hands several times, and the ceremony was concluded. Such then 
is the Vasu levu; such is the power he exercises, and such the honours 
paid him. Where else shall we find his parallel ? 

Descending in the social scale, the Vasu is a hindrance to industry, 
few being willing to labour unrewarded for another's benefit. One 
illustration will suffice. An industrious uncle builds a canoe, in which 
he has not made half-a-dozen trips, when an idle nephew mounts the 
deck, sounds his trumpet-shell, and the blast announces to all within 
hearing that, the canoe has, that mstant, changed masters. 

There are Vasus to the gods ; or rather to the basket in which the 
god's share of food is kept. But these have no power. 

Persons of rank generally manifest a strong feeling of jealousy to- 
wards each other, and studiously avoid meeting umiecessarily. On more 
than one occasion I have had a Chief of rank in my house, when another 
has been seen approaching the door ; whereupon the first would at once 
retire into a private room. After the last arrival had sat a few minutes, 
I intimated to him the position of afiairs, at which he smiled and made 
his visit very short. Their conduct is often a strange mixture of vanity, 
cupidity, and liberality. When, however, they do meet, and are not 
too reserved, they display a courteous demeanour, which betokens a rec- 
ognition of rank in others, as well as a consciousness of it in them- 
selves. 

The Chiefs demand a large amount of homage from the people, ex- 
pressed both by language and action. As in the Malayan, so in the 
Fijian, there exists an aristocratic dialect, which is particularly observable 
in the windward districts, where not a member of a Chiefs body, or the 



OEIGm AND POLITY. 29 

commonest acts of his life, are mentioned in ordinary phraseology, but 
are all hyperbolized. Eespect is further indicated by the tama, which 
is a shout of reverence uttered by inferiors when approaching a Chief or 
chief town. The tama varies in different places, and the women have a 
formula distinct from that of the men. Sometimes, in uttering this 
shout, the people place their hands behind them, and stoop forward. 
Chiefs look for the tama fromi those they meet, whether on land or sea, 
and expect it when inferiors pass their houses. At the close of the day, 
or when a Chief is superintending the making or repairing of a sail, and 
in some other cases, the tama is improper, and would be answered by a 
laugh, or regarded as an insult. In some districts the tama is " long 
drawn out," and in others half sung, so as to produce a somewhat pleas- 
ing effect, when raised by fifty or a hundred voices at once. Generally 
the Chiefs acknowledge courteously the salutation of one of the lower 
orders of the people.* 

Equally expressive of respect are many of the actions prescribed by 
Fijian etiquette. An armed man lowers his arms, takes the outside of 
the path, and crouches down until the Chief has passed by. When a 
person has given anything, say a cigar, to a Chief, he claps his hands 
respectfully. The same form is observed after touching a Chiefs head, 
or when taking anything from a place over his head ; on receiving any 
trifle from him ; always at the close of his meals, and sometimes to 
applaud what he has said. In some parts the men do not crouch, but 
rub the upper part of the left arm with the right hand. Some take hold 
of their beards and look to the earth : this is very common when con- 
versing with a Chief, or begging ; hence great beggars are called " beard- 
scratchers." The speaker also intersperses his address with respectful 
expletives, of which they have many. If any one would cross the path 
of a Chief, or the place where he is sitting or standing, he must pass 
before, and never behind, his superior. Standing in the presence of a 
Chief is not allowed : all who move about the house in which he is, 
creep, or, if on their feet, advance bent, as in an act of obeisance. As 
in some other countries where the government is despotic, no one is 
permitted to address the Chief otherwise than in a sitting posture. 
Seamen are cautious not to sail by a Chief's canoe on the outrigger side, 

* The following are specimens of the tdma ;— 

PI-ACE. MEN. -VrOMEN. 

Mbau. Muduo ! wo ! M-a-i-n-a-v-a-k-a-d-u-a ! 

Lakemba. 0-o!Oa! N-i-q-o! 

Somosomo. Duo ! wo I M-a-i-n-a-v-a-a-d-u-a I 

Vanua Levu. Dual dua! dual M-a-i-n-a-v-a-a-d-u-a! 



30 FIJI AND THE FIJIANS. 

which would be considered worse than a person on land passing behind 
the back of his Sovereign. 

Most singular among these customs is the hale muri, " follow in 
falling," the attendant falling because his master has fallen. This is to 
prevent shame from resting on the Chief, who, as he ought, has to pay 
for the respect. One day, I came to a long bridge formed of a single cocoa- 
nut tree, which was thrown across a rapid stream, the opposite bank of 
which was two or three feet lower, so that the declivity was too steep 
to be comfortable. The pole was also wet and slippery, and thus my 
crossing safely was very doubtful. Just as I commenced the experi- 
ment, a heathen said, with much animation, " To-day I shall have a 
musket ! " I had, however, just then to heed my steps more than his 
words, and so succeeded in reaching the other side safely. When I 
asked him why he spoke of a musket, the man replied, " I felt certain 
you would fall in attempting to go over, and I should have fallen after 
you ; " (that is, appeared to be equally clumsy ;) " and, as the bridge is 
high, the water rapid, and you a gentleman, you would not have thought 
of giving me less than a musket." 

The best produce of the gardens, the seines, and the sties in Fiji, goes 
to the Chiefs, together with compliments the most extravagant and 
oriental in their form. Warrior Chiefs often owe their escape in battle 
to their inferiors — even when enemies — dreading to strike them. This 
fear partly arises from Chiefs being confounded with deities, and partly 
from the certainty of their death being avenged on the man who slew 
them. Women of rank often escape strangling, at the death of their 
lord, because there are not at hand men of equal rank to act as execu- 
tioners. Such an excess of homage must of course be maintained by a 
most vigorous infliction of punishment for any breach of its observance ; 
and a vast number of fingers missing from the hands of men and women, 
have gone as the fine for disrespectful or awkward conduct. 

In Fiji, subjects do not pay rent for their land, but a kind of tax on 
all their produce, beside giving their labour occasionally in peace, and 
their service, when needed, in war, for the benefit of the King or their 
own Chief. Tax-paying in Fiji, unlike that in Britain, is associated with 
all that the people love. The time of its taking place is a high day ; a 
day for the best attire, the pleasantest looks, and the kindest words ; a day 
for display : whales' teeth and cowrie necklaces, orange-cowrie and 
pearl-shell breast ornaments, the scarlet frontlet, the newest style of 
neck-band, white armlets, bossed knee and ankle bands, tortoise-shell 
hair pins, (eighteen inches long,) cocks' tail feathers, the whitest ?nasi, 
the most graceful turban, powder of jet black, and rouge of the deepest 



OEIGm AHJy POLITY. 31 

red, are all in requisition on that festive day. The coiffure that has been 
in process for months is now shown in perfection ; the beard, long 
nursed, receives extra attention and the finishing touch ; the body is 
anointed with most fragrant oil, and decorated with the gayest flowers 
and most elegant vines. The weapons also — clubs, spears, and muskets 
— are all highly polished and unusually gay. The Fijian carries his 
tribute with every demonstration of joyful excitement, of which all the 
tribe concerned fully partake. Crowds of spectators are assembled, and 
the King and his suite are there to receive the impost, which is paid in 
with a song and a dance, and received with smiles and applause. From 
this scene the tax-payers retire to partake of a feast provided by their 
King. Surely the policy that can thus make the paymg of taxes " a thing 
of joy " is not contemptible. 

Whales' teeth always form a part of the property paid in. Those 
smooth and red with age and tumeric are most valued ; and the greater 
the quantity of these, the more respectable is the solevu (tribute). 
Canoes, bales of plain and printed cloth, {iapa,) each bale fifteen or 
twenty feet long, with as many men to carry it, musquito curtains, balls 
and rolls of sinnet,* floor-mats, sail-mats, fishing nets, baskets, spears, 
clubs, guns, scarfs or turbans, likus,\ pearl-shell breast-plates, turtles, 
and Avomen, may be classed under the head of tribute. In some of the 
smaller states, pigs, yams, taro, arrow-root, tumeric, yaqona, sandal, 
wood, salt, tobacco, and black powder, are principal articles. 

The presentation of a canoe, if new and large, is a distinct affair. 
Tui Nayau, King of Lakemba, gave one to Thakombau in the following 
manner. Preliminaries being finished, Tui Nayau approached the Mbau 
Chief, and knelt before him. From the folds of his huge dress he took 
a whale's tooth, and then began his speech. The introduction was an 
expression of the pleasure which Thakombau's visit gave to Tui Nayau 
and his people. As he warmed, the speaker proceeded : " Before we 
were subject to Mbau, our land was empty, and no cocoa-nuts grew on 
its shore ; but since you have been our Chiefs, the land is full of people, 
and nuts and food abound. Our fathers were subject to Mbau, and 
desired so to be ; and my desire, and that of my friends and my subjects, 
is towards Mbau, and it is very intense." The sentences here strung 
together were picked out from among a great number of petitions, 
praying that " Tui Nayau and his people might live." Neither was this 

* Braid or flat string made witli the cocoa-nut fibre, and in general use for every kind of fasten- 
ing. An average roll of sinnet, wound with beautiful neatness, is three feet six Inches high, and 
five feet in circumference. 

t Women's dresses or girdles. 



32 FIJI AND THE FIJIAJS^S. 

omitted in the peroration : " Therefore let us live, that we may chop 
out canoes for you ; and that we may live, I present this earnest " (the 
whale's tooth) " of the Ta ivee " (the name of the canoe) " as our soro^ 
and the soro of our friends." On receiving the tooth Thakombau 
expressed a wish, almost like an imperial permission, that all might 
live ; whereupon all present clapped their hands. Custom required of 
the receiver a form like this ; " Woi ! AYoi ! Woi ! The sacred canoe ! 
Yi ! Yi ! Yi ! " and a long shrill shout in conclusion. 

All love to make as much display as possible on these occasions ; 
food is provided in abundance, and on all hands is seen a liberality 
approaching to a community of goods : but where there exists anything 
like equality between those, who give and those who receive, the 
return of similar gifts and entertainment is anxiously expected, and 
calculated carefully beforehand. 

Sometimes the property or tribute is taken to the King ; sometimes 
he chooses to fetch it. In the latter case, he makes those he visits a 
small present, the time of so doing being made the opportunity for his 
public reception, after which he and his attendants dance. Such visits 
are very burdensome to the people thus honoured ; for the King's fleet 
may comprise twenty or thirty canoes, the crews of which, as well as 
the King's attendants, have to be fed by the visited, however long they 
remain. 

When the tribute is carried to the King, those who take it — varying 
in number from fifty to three hundred — are detained several weeks, well 
fed the first few days, and, in some parts, left to live as they can the 
remainder. By means of them and their canoes the King verifies the 
native proverb, " Work is easily done when strangers help." The 
strangers voyage and garden for the Chiefs of the place, receive a pres- 
ent, and are then sent home. 

Chiefs o^ power exact largely and give liberally, only a small portion 
of what they receive remaining in their own hands ; which fact will help 
to explain the following speech of a Mata on the occasion of one of 
these presentations of property : " We have a wish for eternal friendship : 
see this in our labours to procure cloth for you : we are wearied : we 
have left ourselves without clothing, that you may have it all. We have 
a Chief who loves peace : we also love it. War is an evil : let us not 
fight, but labour. Do not let difficulties or jealousies arise out of 
sharing this property. Our minds regard you equally. You are all 
our friends. Any difference in the quantity shared to each tribe is to 
be referred to the proportion of service rendered by the tribe. There 
has been no partiality.'" 



CHAPTEE III. 



WAE. 



Another and most strongly marked feature in the political aspect 
of Fiji has yet to be noticed : it is war. Much has been set forth on 
this subject, with which my own long and close observation forbids me 
to agree. 

It is said of the Fijians, as of most savage nations, that they are 
warlike ; and they have been pictured as fierce, ferocious, and eager for 
bloodshed and battle. But this is a caricature, resulting from too hasty 
and superficial an estimate of the native character. When on his feet, 
the Fijian is always armed ; when working in his garden, or lying on 
his mat, his arms are always at hand. This, however, is not to be 
attributed to his bold or choleric temper, but to suspicion and dread. 
Fear arms the Fijian. His o^vn heart tells him that no one could trust 
him and be safe, whence he infers that his own security consists in uni- 
versal mistrust of others. The club or spear is the companion of all 
his walks ; but it is only for defence. This is proved by every man 
you meet : in the distance you see him with his weapon shouldered ; 
getting nearer, he lowers it to his knee, gives you the path, and passes 
on. This is invariable, except when the people meet purposely to fight, 
or when two enemies come unexpectedly together. Such conduct surely 
is the opposite to offensive, being rather a show of inferiority, a mere 
. point of etiquette. 

Nevertheless Fiji is rarely free from war and its attendant evils. 

Several causes exist for this, such as theprideand jealousy of the Chiefs, 

and the fact of there being so many independent governments, each of 

which seeks aggrandizement at the expense of the rest. Any misgiving 

^ as to the probability of success proves the most powerful motive for 

^ peace ; and superstition asserts the cackling of hens at night to be a sure 

prognostic of fighting. The appearance of restless haste for war is often 

assumed, when no corresponding anxiety is felt. When war is decided 

3 



34 FIJI Am) THE njIA^S. 

upon between two powers, a formal message to that effect is interchanged, 
and informal messages in abundance, warning each other to strengthen 
their fences and carry them up to the sky. Councils are held, in which 
future action is planned. Before going to war with men, they study to 
be right with the gods. Ruined temples are rebuilt, some half-buried 
in weeds are brought to light, and new ones erected. Costly offerings 
are brought to the gods, and prayers presented for the utter destruction 
of the enemy, and every bowl of yaqona is quaffed with an expression 
of the same wish. KanaTcanai yarua^ to eat with both contending 
parties, is very tabu, and punished, when discovered, with death. On one 
occasion I saw offered to the god of war forty whales' teeth, (fifty pounds 
of ivory,) ten thousand yams, thirty turtles, forty roots of yaqona, some 
very large, many hundreds of native puddings, (two tons,) one hundred 
and fifty giant oysters, (chama gigas,) fifteen water melons, cocoa-nuts, 
a large number of violet land-crabs, taro, and ripe bananas. Much con- 
fidence is placed in the god's help thus purchased. On remarking to a 
small party on their way to war, " You are few ; " they promptly 
replied, " Our allies are the gods." 

Frequently the men separate themselves from their wives at such 
times, but sometimes the wives accompany them to the war. Orders 
are sent by the Chief to all under his rule to be in readiness, and 
application is made to friendly powers for help. A flat refusal to com- 
ply with the summons of the Chief, by any place on which he had a 
claim, would, sooner or later, be visited by the destruction of the 
offenders. Efforts are made to neutralize each other's influence. A 
sends a whale's tooth to B, entreating his aid against C, who, hearing of 
this, sends a larger tooth to B, to bilca — " press down " — the present 
from A; and thus ^ joins neither party. Sometimes two hostile Chiefs 
will each make a superior Chief the stay of their hopes : he, for his own 
interest, trims between the two, and often aids the weaker party, that he 
may damage the stronger, yet professing, all the time, a deep interest 
in his welfare. 

When many warriors are expected to help in an expedition, slight, 
houses are built for their accommodation. Tongans who may be visiting 
the Chief at the time are expected to assist him ; to which they rarely 
object, their services being repaid in canoes, arms, mats, &c. In some 
rare cases Tongan Chiefs have had small islands ceded to them. 

When an appeal for help to a superior Chief is favourably received, 
a club or spear is sent to the applicant with words such as these : " I ^ 
have sent my club : by and bye I will follow." This form of earnest, 
I understand, is modern : the old fashion was to return a spear with a 



WAE. 35 

floating streamer, which the successful petitioner planted conspicuously, 
to indicate his fair prospects. 

The military in Fiji do not form a distinct class, but are selected 
from every rank, irrespective of age or size ; any who can raise a club 
or hurl a spear are eligible. At the close of the war, all who survive 
return to their ordinary pursuits. During active service, a faithful fol- 
lower owns no tie but that which binds him to his tribe, and the com- 
mand of the Vu-ni-valu — General — is his only law. 

Instances of persons devoting themselves specially to deeds of arms 
are not uncommon. The mamier in which they do this is singular, and 
wears the appearance of a marriage contract ; and the two men entering 
into it are spoken of as man and wife, to indicate the closeness of their 
military union. By this mutual bond the two men pledge themselves 
to oneness of purpose and effort, to stand by each other in every danger, 
defending each other to the death, and, if needful, to die together. In 
the case of one of the parties wishing to become married, in the ordinary 
style, to one of the other sex, the former contract is duly declared void. 
Between Mbetelambandai and Mbombo of Vatukarakara such a union 
existed. The former was slain in war. Mbombo, on hearing that his 
friend was in danger, ran to the rescue ; but, arriving too late, died 
avenging his comrade's death. 

Forces are gathered by the taqa^ a kind of review. Of these there 
is a series, — one at every place where the army stops on its way to the 
scene of action. If any part of Fijian warfare has interest, it is this ; 
and to the parties engaged, it is doubtless glorious. They defy an 
enemy that is far away, and boast of what they will do on a day which 
has not yet come ; and all this in the midst of their friends. The 
boasting is distinct from, though associated with, the taqa^ which naeans, 
" ready, or on the move," namely, for challenging. The challenging is 
called holehole ; and the ceremony, when complete, is as follows. If 
the head of the party of allies just arrived is a great Chief, his approach 
is hailed with a general shout. Taking the lead, he conducts his fol- 
lowers to a large open space, where the Chief, to whose help he comes, 
waits with his men. Forthwith shouts of respect are exchanged by the 
two companies. Presently a man, who is supposed to represent the 
enemy, stands forth and cries out, " Cut up ! cut up ! The temple 
receives ; " * intimating, probably, that the enemy will certainly be cut 

* " Sai ta/va ! Sai iava I Ka yav, mai Tea yavia a dtire^ Several Chiefs of whom I asked 
the precise meaning of this sentence, acknowledged that they could not tell, saying, " It has come 
down to us from past ages." Nor is this the only instance I have noticed of language having out- 
lived thought,— the form being preserved when the primitive idea is lost. 



36 FIJI A^TD THE FIJIANS. 

up, cooked, and offered to the gods. Then follow those who hole, or 
challenge. First comes the leader, and then others, singly at the be- 
ginning, but afterwards in companies of six, or ten, or twenty. It is 
impossible to tell all that is said when many are speaking at once ; but 
there is no lack of bragging, if single challengers may be taken as 
specimens. One man runs up to the Chief, brandishes his club, and ex- 
claims, " Sir, do you know me 1 Your enemies soon will ! " Another 
darting forward, says, " See this hatchet, how clean ! To-morrow it will 
be bathed in blood ! " One cries out, " This is my club, the club that 
never yet was false ! " The next, " This army moves to-morrow ; then 
you shall eat dead men till you are surfeited ! " A man, striking the 
ground violently with his club, boasts, " I cause the earth to tremble : 
it is I who meet the enemy to-morrow ! " " See," exclaims another, 
" I hold a musket and a battle-axe ! If the musket miss fire, the hatchet 
will not ! " A fine young man stepped quietly towards a King, holding 
a pole used as an anchor for a canoe, and said, " See, Sire, the anchor of 
Natewa ! * I will do thus with it ! " And he broke the pole across his 
knee. A man, swinging a ponderous club, said, " This club is a defence, 
a shade from the heat of the sun, and the cold of the rain." Glancing 
at the Chief, he added, " You may come under it." A fiery youth ran 
up, as though breathless, crying out, " I long to be gone ! I am im- 
patient ! " One of the same kind said, " Ah, ah ! these boasters are 
deceivers ! I only am a true man : in the battle you shall find me so." 
These " great swelling words " are listened to with mingled laughter 
and applause. Although the speeches of the warriors are marked with 
great earnestness, there is nothing of the horrifying grimace in which 
the New Zealander indulges on similar occasions. The fighting men have 
their bodies covered with black powder ; some, however, confine this to the 
upper part only. An athletic warrior thus powdered, so as to make his 
skin wear a velvet-like blackness, has a truly formidable appearance, his 
eyes and teeth gleaming with very effective whiteness. 

Fijians make a show of war at the iaqa, but do no mischief, and 
incur no danger : and this is just what they like. The challenging is 
their delight ; beyond it their ambition does not reach, and glory is 
without charms. 

Notwithstanding the boasts of the braves, the Chief will sometimes 
playfully taunt them ; intimating that, from their appearance, he should 
judge them to be better acquainted with spades than clubs, and fitter to 
use the digging-stick than the musket. 

* The place against which they were going to fight. 



WAE. 37 

Incentives to bravery are not withheld. Young women, and women 
of rank, are promised to such as shall, by their prowess, render them- 
selves deserving. A woman given as a reward for valour is called, 
" The cable of the land ; " and the Chief who gives her is esteemed a 
benefactor, his people testifying their gratitude by giving him a feast 
and presents. Promises of such rewards are made in a short speech, the 
substance of which is the same in all cases : " Be faithful to my cause ; 
do not listen to those who call you to desert me. Your reward will be. 
princely." 

The forces collected for war rarely exceed in number a thousand 
men. An army of four or five thousand is only assembled by an im- 
mense effort. Sometimes flags are used, but they are only paltry 
affairs. 

When all is ready, the army is led probably against some mountain 
fastness, or a town fortified with an earth rampart, about six feet thick, 
faced with large stones, surmounted by a reed-fence or cocoa-nut trunks, 
and surrounded by a muddy moat. Some of their fastnesses well de- 
serve the name. One was visited by myself, where ten men might 
defy a host. After wearily climbing up a rugged path, hidden and encum- 
bered with rank vegetation, I reached the verge of a precipice. This 
was the end of the path, and beyond it, at the distance of several yards, 
in the face of the cliff, was the entrance to the fortress. To get to this 
opening it was necessary to insert my toes in the natural crevices of the 
perpendicular rock, laying hold with my hands on any irregularity 
within reach, and thus move sideways until a small landing at the door- 
way was reached. Some of these strongholds have, in addition to their 
natural difficulty of access, strong palisades and stone breastworks 
pierced with loopholes. Sometimes a fortress has only one gateway, 
with a traverse leading to it ; but from four to eight entrances are 
generally found. At the top of the gateway, on the inside, there is 
sometimes a raised and covered platform for a Ibok-out. The gates are 
formed by strong sliding bars inside : without, on either side, are sub- 
stantial bastions. Visitors capable of judging give theFijians credit for 
skill in arranging these several parts, so as to afford an excellent defence 
even against musketry. The garrisons are often well provisioned, but 
ill watered. 

Since the introduction of orange and lemon trees, some fortifications 
have a row of these in lieu of the wicker-like fence, and the naked 
natives fear these prickly living walls greatly. It is in garrisons that 
drums are used, and, by various beats, warning is given to friends 
outside of the approach of danger or an attack. By the same means 



38 FIJI AND THE FIJIAXS. 

they defy the foe, as also by banners, and gaudy kite-like things which, 
when the wind favours, are flown in the direction of the enemy. 

If a place, when attacked, is likely to hold out, an encampment is 
formed and a vigilant guard kept by the besiegers, and by each party 
the steps of the other seem to be counted. Such a position is not 
liked ; but great advantages and easy conquest best suit the aggressors. 
An attack being decided upon, a command to that effect is issued by the 
Vu-ni-valu, who names the order in which the several companies are to 
advance, and specifies which is to have the honour of the first assault. 
The assailants then join in a sort of slogan and set off. If the country be 
favourable, they prefer a stealthy approach, and when a little beyond 
gun-shot from the fort, each man acts as though his chief duty were to 
take care of himself. Not a stone, bush, or tree, but has a man behind 
it, glad of anything to come between him and the fort ; whence a strict 
watch is kept, until some straggler — perhaps a child — is exposed, and 
falls a victim. If the defenders of the place remain obstinate, the be- 
siegers repeat the war-cry, to encourage each other and alarm the 
enemy. Numerous shots are now exchanged ; and if those within are 
many and valorous, they make a sally, each man singling out his an- 
tagonist, and so the battle resolves itself into a number of single com- 
bats. Should the first detachment shoot and shout themselves tired, 
without drawing the enemy out, they are relieved by a second, who, if 
they succeed no better, are followed by a third, and so on. A rush from 
within generally makes the assaulting party run. This conduct is ex- 
cused by a native proverb, which, in some shape or other, is to be 
found in almost every language, and which in Fiji, in the form of a 
couplet, waits ready on every warrior's lip.* 

" 'Tis certain death to brave it out ; 
And but a jest to join the rout." 

Nevertheless, obstinate resistance is sometimes made. Death or victory 
was declared in a striking way by the Chief of !Mbua, Ngoneseuscu, at 
the beginning of the present century. He and his second in command 
— Ndungawangka — ordered the heads of two stately nut-trees to be cut 
off, and sent a messenger to the enemy, the Chief of Raviravi, to tell 
what was done, and defy him to do his worst. Both sides exerted 
themselves to the utmost, and a bloody battle ensued. The symbolic 
act of the Mbua Chiefs proved ominous of their own fate ; for their own 
heads and hundreds more of their followers (an eye-witness says, a 

♦ "^ Tosota, na mate : 

A dro na ka ni ueiwale.^ 



WAR. 39 

thousand) were cut off and placed in a row, and desolation was spread 
by the victors over all the western coast of Vanua Levu. 

Sharp and irritating remarks are exchanged by hostile parties pre- 
vious to an engagement. Thus a commander will cry out loudly, so 
that both sides may hear, " The men of that fort have been dead a long 
while ; those who occupy it now are a set of old women." Another, 
addressing his followers, says derisively, " Are they gods who hold 
yonder guns % Are they not mere men ? They are only men. "We 
have nothing then to fear ; for we are truly men.^^ Such speeches elicit 
others of like kind from the enemy. " You are men ! But are you so 
strong that, if speared to-day, you will not fall until to-morrow ? " 
" Are you stones, that a bullet will not enter you ? Are your skulls 
iron, that a hatchet will not cleave them ? " 

Under the excitement of the time, indiscreet men have been known 
to utter special threats against the leader of the enemy. Shouting his 
name, they declare their intention to cut out his tongue, eat his brains, 
and make a cup of his skull. Such boasters become at once marked 
men : orders are given to take them alive, and woful is their lot, if 
captured. On Vanua Levu, the punishment awaiting such is called 
drewai sasa, after the manner in which women carry fuel. A large 
bundle of dry cocoa-nut leaves is bound across the shoulders of the 
offender, so as to pinion him effectually. The ends of the bundle, which 
project several feet on either side, are then ignited, and the bearer of 
the burning mass is turned loose to run wherever his torment may drive 
him. The exultation of the spectators rises in proportion as the agony 
of the sufferer becomes more intense. 

Wars in Fiji are sometimes bloodless, and result only in the de- 
struction of property ; but in cases where the contest is of a purely civil 
kind, fruit-trees are often spared until the obstinacy of the enemy ex- 
hausts the patience of the rest, and a general destruction takes place. 
An opinion has frequently been expressed that the natives are sharp 
enough to dodge the bullets ; which means that they watch the flash of 
the gun, and instantly fall flat on the ground. Of their ability to dodge 
stones, thrown thickly and with good aim, I am a witness. 

Open attack is less esteemed in Fiji than stratagem or surprise, and 
to these their best men trust for success and fame. Their plots are often 
most treacherous, and exhibit heartless cruelty, without ingenuity. 

A Eakiraki Chief named Wangkawai agreed to help the Chief of 
Na Korovatu, who was engaged in war. Of course Wangkawai and his 
party must bole ; and the ceremony was finished joyously. As the 
earnest for payment was being presented by the Na Korovatu Chief, 



40 FIJI A^D THE FIJIANS. 

Wangka\Yai struck him dead with his club ; at which preconcerted signal 
nis armed attendants attacked and murdered the friends of the fallen 
Chief, — a catastrophe which the treacherous ally had been meditating 
for years. 

Mbau wished to take the town on Namgani, but could not. The 
Viwa Chief, Namosemalua, being applied to, readily undertook the task. 
He went to the people of Naingani as their friend, offering to place them 
out of the reach of Mbau, by removing them to a place under his own 
power. They assented, and followed him to the seaside, where he helped 
the Mbau people to murder them. Other similar instances might be 
related. Kelatives within a garrison are often bribed to befriend the 
besiegers by burning the town or opening the gates. By the use of 
such means, far more than open fighting, wars are sometimes very de- 
structive. Old natives speak of as many as a thousand being killed in 
some of the battles when they were young men ; but I doubt whether 
the slain ever amounted to more than half that number. From twenty 
to a hundred more commonly cover the list of killed. The largest 
number, within my own knowledge of Fiji, was at Rewa, in 1846, when 
about four hundred — chiefly women and chiMren — were slain. Hor- 
rifying beyond description is the scene when a to^m is taken, and in- 
stances are narrated of the inhabitants seeking deliverance from such 
horrors by self-destruction. A remarkable shelf of rocks is pointed out 
on the island of Wakaya, whence a Chief, unable to resist his enemies, 
precipitated himself. Many of his people followed his example. Tlie 
shelf is called, " The Chieftain's Leap." In sacking a place every man 
regards what he can pick up as his o^vn. The spoil is generally small ; 
for nearly every to^vn and village has a natural magazine, where they 
store everything valuable on the slightest alarm. I have several times 
been myself the cause of towns being thus emptied. The sight of my 
canoe in the distance suggested the thought of oppressive Chiefs or 
cruel foes, and the wisdom of secreting property. On one occasion, I 
met a string of laden women thus employed, whose undisguised terror 
was soon followed by every mark of joy, when assured that we were 
only friends. Once I saw a Chief with seven balls of sinnet, several 
dogs, and five female slavE;s, as his share of spoil ; but I believe that 
part of this was pay, and part plunder. 

In a pitched battle comparatively little mischief is done. Flesh 
wounds are inflicted by spears or bullets, until one of the combatants 
falls, when his friends run away with him, the enemy following for a 
short distance ; when, if the wounded or dead man is not cast away, 
they return to exaggerate their own prowess, and the numbers of killed 



WJlR. 4:1 

and wounded on the other side. Yet, altogether the total loss of life in 
consequence of war, amounting probably to 1,500 or 2,000 per annum, 
has hitherto told heavilj on the population of Fiji ; and perhaps the 
number here stated does not include the widows who are strangled on 
the death of their lords. The introduction of fire-arms has tended to 
diminish war. The fact that bullets are so promiscuous in their work, 
striking a Chief as well as commoner men, makes the people less dis- 
posed than ever to come to fighting, while their faith in the diviner 
qualities of their commanders is much shaken. 

Captives are sometimes taken, and are treated with incredible bar- 
barity. Some have been given up to boys of rank, to practise their in- 
genuity in torture. Some, when stunned, were cast into hot ovens ; 
and when the fierce heat brought them back to consciousness and urged 
them to fearful struggles to escape, the loud laughter of the spectators 
bore witness to their joy at the scene. Children have been hung by 
their feet from the mast-head of a canoe, to be dashed to death, as the 
rollings of the vessel swung them heavily against the mast. 

The return of a victorious party is celebrated with the wildest joy ; 
and if they bring the bodies f the slain foes, the excitement of the 
women, who go out to welcome the returning warriors, is intense. 
This custom of the women greeting the conquerors at once suggests a 
comparison with eastern, and especially Hebrew, usage. But among the 
Fijians, all that could be admired in the other case is brutalized and 
abominable. The words of the women's song may not be translated ; 
nor are the obscene gestures of their dance, in which the young virgins 
are compelled to take part, or the foul insults offered to the corpses of 
the slain, fit to be described. And who that has witnessed the scene on 
the canoes at such a time, can forget it, or help shrinking with horror 
from the thought of its repetition 1 Dead men or women are tied on 
the fore-part of the canoe, while on the main deck their murderers, like 
triumphant fiends, dance madly among the flourishing of clubs and sun 
shades, and confused din. At intervals they bound upon the deck with 
a shrill and terrible yell, expressive of unchecked rage and deadly hatred. 
The corpses, when loosed, are dragged with frantic running and shouts 
to the temple, where they are offered to the god, before being cooked. 
On these occasions, the ordinary social restrictions are destroyed, and 
the unbridled and indiscriminate indulgence of every evil lust and passion 
completes the scene of abomination. 

Modes of treating for peace vary. In some instances a woman of 
rank is dressed in highest Fijian style, and presented, with whales' 
teeth in her hand, to the hostile Chief, to procure peace. More generally 



4:2 FIJI Am) THE njIANS. 

an ordinary Ambassador is deputed, who offers a -whale's tooth, or some 
other soro^ in the name of the people. Tlie terms dictated to the con- 
quered are severe, including, generally, the destruction of their town 
and its defences, and the abject servitude of its inliabitants. In the 
Mbua district, hostilities are closed very appropriately. On a set day, 
the two parties meet, and throw down their arms at each other's feet. 
At the time, dread of treachery often makes them fear, as they give up 
their weapons ; but afterwards a security is felt which nothing else 
could produce. 

Fijian warfare is very expensive, especially when foreign aid is 
called in ; for the allies have not only to be fed, but enjoy full licence 
to overrun the territory of their friends, and appropriate whatever they 
choose, beside committing everywhere acts of the most wanton mischief 
and destruction. " O ! " said an old man to me after the departure of 
a host of such subsidiaries, " our yomig men have been to the gardens, 
but the sight dispirited them, ^nd they have returned home to weep." 

It is customary throughout Fiji to give honorary names to such as 
have clubbed a human being, of any age or either sex, during a war. 
The new epithet is given with the complimentary prefix, Koroi. I once 
asked a man why he was called Koroi. "Because," he replied, "I, 
with several other men, found some women and children in a cave, drew 
them out and clubbed them, and then was consecrated.'''' If the man 
killed has been of distinguished rank, the slayer is allowed to take his 
name ; or he is honoured by being styled the comb, the dog^ the canoe, 
or the fort of some great living Chief Warriors of rank receive proud 
titles ; such as, " the divider of " a district, " the waster of " a coast, 
" the depopulator of" an island ; the name of the place in question being 
affixed. A practice analogous to this is recorded frequently in both 
sacred and classical history. I had an opportunity of witnessing the 
ceremony of consecration, as carried out in the case of a young man of 
the highest rank in Somosomo. The King and leading men having 
taken their seats in the public square, fourteen mats were brought and 
spread out, and upon these were placed a bale of cloth, and two whales' 
teeth. Near by was laid a sail mat, and on it several men's dresses. 
The young Chief now made his appearance, bearing in one hand a large 
pine-apple club, and in the other a common reed, while his long train of 
masi dragged on the ground behind him. On his reaching the mats, an 
old man took the reed out of the hero's hand, and dispatched a youth to 
deposit it carefully in the temple of the war-god. Tlie King then 
ordered the young Chief to stand upon the bale of cloth ; and while he 
obeyed, a number of women came into the square, bringing small dishes 



WAu. 43 

of turmeric mixed with oil, which they placed before the youth, and 
retired with a song. The masi was now removed by the Chief himself, 
an attendant substituting one much larger in its stead. The King's Mata 
next selected several dishes of the coloured oil, and anointed the warrior 
from the roots of the hair to his heels. At this stage of the proceedings 
one of the spectators stepped forward and exchanged clubs with the 
anointed, and soon another did the same ; then one left him a gun in 
place of the club ; and many 'similar changes were effected, under a 
belief that the weapons thus passing through his hands derived some 
virtue. The mats were now removed, and a portion of them sent to 
the temple, some of the turmeric being sent after them. The King and 
old men, followed by the young men, and two men sounding conchs, now 
proceeded to ^he sea-side, where the anointed one passed through the 
ancients to the water's edge, and, having wet the soles of his feet, re- 
turned, while the King and those with him counted one, two, three, four, 
five, and then each threw a stone into the" sea. The whole company now 
went back to the town with blasts of the trumpet-shells, and a peculiar 
hooting of the men. Custom requires that a hut should be built, in 
which the anointed man and his companions may pass the next three 
nights, during which time the new-named hero must not lie down, but 
sleep as he sits : he must not change his masi^ or remove the turmeric, 
or enter a house in which there is a woman, until that period has 
elapsed. In the case now described, the hut had not been built, and 
the young Chief was permitted to use the temple of the god of war in- 
stead. During the three days, he was on an incessant march, followed 
by half a score lads reddened like himself. After three weeks he paid 
me a visit, on the first day of his being permitted to enter a house in 
which there was a female. He informed me that his new name was 
Kuila, " Flag." 

In some parts of Fiji, after each conflict, the parties tell each other 
of their losses ; but more generally they conceal them. If a valiant 
man has fallen, his friends place his masi on a pole in sight of the 
enemy, thereby declaring their intention to be revenged. If an enemy 
come by sea, he is defied by men running into the water and striking it 
with their clubs. 

The arms chiefly used by the Fijians are the club, the spear, the 
battle-axe, the bow, the sling, and the musket. The club is the favourite 
weapon, and has many varieties, some of which, however, answer more 
to the mace, and others, of very hard, heavy wood, wrought with a 
broad blade-like end and sharp edge, are more fitly classed with the 
battle-axe. A variety of the dromo resembles the spiked mace of the 



44: FIJI AKD THE FIJIANS. 

Scythians ; the dui approaches the double axe of the Phrygians, and the 
toiokea is like a spiked hammer, while very many are like the club 
described by Spenser, as 

" All armed with ragged snubbes and knottie graine." 

Of Fijian spears or javelins there is a great variety, having fi'om one to 
four points, and showing a round, square, or semicircular section. Some 
are armed with the thorns of the sting-ray, some are barbed, and some 
formed of a wood which bursts when moist, so that it can scarcely be 
extracted from a wound. They are deadly weapons, generally of heavy 
wood, and from ten to fifteen feet long. One variety is significantly 
called, " The priest is too late" In hard sieges the bow is sometimes 
used with effect by women. Fiery arrows are occasionally employed 
to burn a place into submission. The sling is wielded by powerful 
hands. I saw a musket which had been struck by a slung stone. The 
barrel was considerably indented and bent nearly half an inch in its 
length. Another weapon much used is the missile club, which is worn 
stuck in the girdle, sometimes in pairs, like pistols. It resembles the 
induhu of the Kaffirs, a short stick with a large knob at one end, either 
plain or ornamented. This is hurled with great precision, and used 
formerly to be the favourite implement of assassination. 

Clubs — the most primitive weapon — are, as already stated, greatly 
prized by the Fijian. Those which belong to distinguished warriors 
have emphatic names, e. g. : A sauiu, lamolamora, " For war, though 
all be at peace." J^a tagi, ka kere bole, " The weeping " [i. e., for the 
dead I slew) " urges me again to action." Veitalakote, " The disperser." 
Kadiga ni damimi, " Damaging beyond hope." 

Defensive armour is not used. Security is sought by many in dis- 
guise. This is especially the case with men of rank. Bamboo spikes 
are set in the approaches to a fort, and burnt cross-wise so as to break 
off* into the foot. Sometimes these are planted in a shallow trench, and 
lightly covered over with earth. 

Regarding it from any point of view whatever, there is scarcely 
anything to excite admiration in Fijian warfare ; and the deeds of which 
they boast niost proudly, are such as the truly brave would scorn. 
Nevertheless I o^Yn to having felt keenly when taking leave of Chiefs 
who were going direct to war. Although nearly naked, their step was 
proud, and their carriage truly martial. More than one I have known 
who paced haughtily forth like a war-horse to the battle, to be soon 
after dragged ignobly to the oven. Here and there an instance occurs 
of manly daring, intelligent activity, and bold enterprise ; but such are 






SPEAR-HEADS, p. 44. 



wAn. 45 

very few. Of these memorable few was a Chief of Wainunu. A short 
time before I settled in Vanua Levu, this man drove from him all his 
influential friends, by a resolution to destroy a place which they desired 
to save. An enemy of Tui Wainunu, hearing that he was deserted, 
deemed this a good opportunity to make a descent upon him, and pre- 
pared accordingly. His purpose, however, reached the watchful Chief, 
who determined at once to meet the emergency by acting himself on the 
offensive. Depending on his own prowess and that of a youthful 
nephew, he gathered a few old men, whom age, rather than inclination, 
had kept near him, and proceeded by night to storm his enemy's posi- 
tion. He and his young comrade entered the village about day-break, 
and, while the old men shouted amain outside, plied their clubs on the 
panic-struck inhabitants within. Twenty-seven dead bodies were quickly 
scattered over the place. The club of Tui Wainunu was raised to slay 
another, when the nephew recognised, in the intended victim, a play- 
fellow, and saved his life. This deed was soon blazed abroad, and the 
Chiefs friends hastened back to him through very fear. 

In the greater proportion, however, of the most distinguished cases, 
perseverance in effecting his purpose, by some means, is all to which the 
Fijian attains. If it be pleaded on his behalf that his valour has no 
artificial supports, — no helmet or steel breast-plate to shield him from 
danger, and no fleet horse to carry him from it, — ^that he opposes a 
naked body to the dangers of the battle, all this is admitted ; yet, after 
all, the low estimate at which he rates life negatives his valour, and 
robs the mass of the people of all claim to be regarded as acting under 
the impulse of nobler emotions. In addition to mutual suspicion and 
distrust, that pride which rules in every savage nature, keeps the Fijian 
at war. He likes to take another's property without asking for it, and 
to trample the owner under foot with impunity ; and hence goes to 
war. Few of this kind care for glory, and fewer still are susceptible 
of a noble or really patriotic impulse. They make pretensions to 
bravery, and speak of strife and battle with the tongues of heroes ; yet, 
with rare exceptions, meet the hardships and danger of war with effemi- 
nate timidity. 



CHAPTEK lY 



INDUSTEIAL PEODUCE, ETC. 




PRIESTS BOWLS. 



It is pleasing to turn from the horrible scenes of barbarous war, to 
the gentler and more profitable occupations of peace, of which the tillage 
of the soil seems always the attractive type. 

At this point there is observable one of the strange and almost 
anomalous blendings of opposite traits in the Fijian character. Side by 
side with the wildest savageism, we find among the natives of this group 
an attention to agriculture, and a variety of cultivated produce, not to be 
found among any other of the numerous islands of the western Pacific. 
It is observed that the increase of cultivated plants is regular on receding 
from the Hawaiian group up to Fiji, where roots and fruits are found 
that are unknown on the more eastern islands.* The natives raise large 



* Pickering's " Eaces of Man," p. 153. 



mDUSTEIAL PEODTJCE, ETC. 47 

quantities of taro, yams, kawai, banana, kumera, and sugar-cane. Rows 
of maize and ti-tree, and patches of tobacco, are often seen, and the 
papua-apple is cultivated. Some of these things are too familiar t<! 
need any minute description. 

Of yams there are in Fiji the usual varieties, and, in some parts of 
the group, two crops are raised in the year. Ordinary tubers of this 
valuable plant weigh from six to twelve pounds ; extraordinary, from 
thirty to one hundred pounds. I have raised yams in my own garden 
nearly six feet in length, and weighing eighty pounds. A teacher on 
the island of Ono gave a yam nearly nine feet long to a Missionary's 
child, as a birth-day present. The soil is well cleared for the reception 
of the plants, which are placed in mounds, and the vines prevented 
from touching the ground, or playing too freely with the wind, by reeds 
planted cross-wise beneath, or piled like sticks for peas. Some of the 
yams grown in Fiji are for barter, and keep well for several months. 

The tubers of the kumera, or sweet potato, vary in weight from half 
a pound to five pounds. The kawai, or sweet yam, resembles a kidney 
potato about eight or ten inches long. The vine is more woody than 
either of the two preceding, and armed with spines. It is prolific, and 
yields tubers of an average weight of one pound and a half. 

Dalo [Arum esculentum) is the taro of sea-faring men, and the 
Fijian's " staff of life," surpassing all his other esculents in nutritious 
value. One kind is grown on dry soil. Irrigated taro beds are generally 
oblong, and prepared with much labour. The most approved soil is a 
stiff, rich clay, which is worked into the consistency of mortar, and 
watered carefiilly, and often with skill. Valleys are preferred for these 
beds ; but sometimes they have to be cut on the mountain slopes, 
which, when thus terraced with mature taro patches, present as beautiful 
a spectacle as any kind of agriculture can furnish. The deep, rich green 
of the broad leaves, which rise three feet or more from their watery 
beds in rank and file, contrasts beautifully with the profuse but irregular 
vegetation of the uncultivated ground. The root is oval in outline, and 
of a dark or light slate-colour, showing in section an appearance like 
fuiely veined marble. It is propagated by setting the tops of the ripe 
roots in deep holes prepared in the clay, and bringing to mind the 
celery-beds at home in England. In ten or twelve months the taro is 
fit to be drawn up, and yields well. ^From one to four pounds is a 
common weight ; not unusually eight, ten, or twelve pounds. I weighed 
one head without the skin, and it reached twenty-one pounds and a half. 
The acrid taste of the raw root is removed by cooking, which renders 
the taro a useful and delicious food, the substitute for bread to the 
4 



48 FIJI AXD THE FIJIAK^S. 

natives, and greatly esteemed by foreigners. As a vegetable, it is 
served up entire, and, made into paste, forms the chief ingredient in 
many native puddings. The leaves, when boiled, eat like those of the 
mercury, and the petiole is little inferior to asparagus. 

Qai or masaioe [JDraccena terminalis) — the ti-tree — costs little care. 
Its slight stem, crowned with a tuft of lanceolate leaves, is sometimes 
seen in rows on the edge of a yam bed. The root weighs from ten to 
forty pounds, and is used, after being baked, as liquorice, or for sweet- 
ening made dishes. 

The banana and plantain are well knoAvii, and have been frequently 
described. The beautiful leaf of the former, when young, becomes the 
" mackintosh " of Fiji, by being warmed over the fire, and made into 
water-proof covers for the head. It is also used as a sort of cloth in 
which to tie up certain kinds of food, in the preparation of which oil has 
been used. On a remarkably fine specimen of this tree, I counted as 
many as one hundred and eighty in one bunch of the fruit. The natives 
cultivate at least thirty varieties, the fruits of which vary in form and 
size. It is propagated by suckers, four or six of which rise from the 
roots of the old tree. Beside its use as a simple vegetable and a fruit, 
it forms a stew with the expressed juice of the cocoa-nut, and stuffed 
with the grated nut makes a pudding. The white residents use it in 
pies, and procure from it by fermentation a superior vinegar. Dried 
in balls, it is little inferior to cured figs. This, with the bread-fruit 
tree, is among the most useful productions of the islands. The fibrous 
stem has never been used by the natives for cordage. 

Sugar-cane is grown in large quantities, and thrives well, ripening 
in twelve or fourteen months. The canes girt from three to seven 
inches, and their juice appeases both hunger and thirst ; it is also used 
in cookery. The leaves are largely employed for thatch. 

Considerable care is bestowed in some parts of the islands on the 
cultivation of the yaqona, [Piper metkisticicm,) the cava of voyagers. 
The root, prized for its narcotic properties, and yielding the native grog, 
is the part most valued, and that which consequently receives the most 
care. So successfully is this root cultivated, as to be brought some- 
times to a great weight. I had one at Somosomo weighing one hundred 
and forty pounds. 

Another and veiy important object of agricultural attention in Fiji 
is the paper mulberry, (Broussoneiia), known to the natives as masi or 
malo. A malo plantation is like a nursery of young trees, liaving an 
average height of ten feet, and a girth of three and a half inches. It 
supplies the people with their principal clothing. 



INDTJSTEIAL PEODUCE, ETC. 49 

Other vegetables, of immense value to the native, but yielding their 
benefit spontaneously, and without adding to his toil, will be noticed in 
connexion with the parts where they severally most abound. 

The agricultural implements of the Fijians are few and simple ; yet 
a notice of them may please the curious. 

A tool, lancet-shaped, and about a yard long, made of hard wood, is 
used in breaking down and clearing away the brushwood and coarse 
grass, which, when dry, is burnt. The ground thus cleared is ready for 
the digging-stick — the plough of Fiji. This tool is generally made of a 
young mangrove tree, not larger or longer than the handle of an ordinary 
hay-fork. The bark is kept on, except at the end which is used for 
digging, and which is tapered off on one side after the shape of a quill 
tooth-pick. In digging, this flattened side is kept downwards. "When 
preparing a piece of ground for yams, a number of men are employed, 
divided into groups of three or four. Each man being furnished with a 
digging-stick, they drive them into the ground so as to enclose a circle 
of about two feet in diameter. When, by repeated strokes, the sticks 
reach the depth of eighteen inches, they are used as levers, and the mass 
of soil between them is thus loosened and raised. 

Two or three lads follow with short sticks, and break the clods, 
which are afterwards pulverized by hand, and formed into mounds, in 
the summits of which the yam-set is placed. Thus the best use is made 
of the light soil, and the training of the vines facilitated, which run from 
mound to mound, until nothing is seen but an expanse of matted verdure. 
Before this is the case, the land has to be weeded several times ; an 
operation which is accomplished by means of a tool used like a Dutch 
hoe, the workman squatting so as to bring the handle nearly level with 
the ground. The blade used formerly to be made of a bone from the 
back of a turtle, or a plate of tortoise-shell, or the valve of a large 
oyster, or large kind of pimia. An oval iron blade or toy spades are 
fast superseding these. 

Among the taro beds of the windward group I saw a large dibble in 
use, eight feet long, and the lower part eighteen inches in circumference 
at about two feet from the point, to which it tapered. 

A pruning knife was made of a plate of tortoise-shell lashed to the 
end of a rod ten feet long. This implement was also a mark of rank. 
But Sheffield blades have long since taken its place, and hatchets, plane- 
irons, spades, and butchers' knives have produced a great change, and 
given the present generation a vast superiority over those preceding it, 
in the facilities thus gained for producing food. 

An annual or triennial change of their planting grounds, with occa- 



50 FIJI AND THE FIJIAl^S. 

sional drainage or irrigation, constitute the entire system of tilth through- 
out the islands. 

While the men are busy gardening, the women have important 
work to perform in-doors, a great part of the manufactured produce of 
Fiji coming from their hands, though receiving some addition from the 
mechanical skill of the men. Li respect of its manufactures, also, Fiji 
has always had a pre-eminence over other groups ; a fact which did 
not escape the observant eye of Captain Cook, who thus writes about 
some Fijians whom he saw at Tonga : " It appeared to me that the 
Teejee men whom we now saw were much respected here : they seem 
to excel the inhabitants of Tongataboo in ingenuity, if we might judge 
from several specimens of their skill in workmanship which we saw ; 
such as clubs and spears, which were carved in a masterly manner, cloth 
beautifully checkered, variegated mats, earthen pots, and some other 
articles ; all of which had a cast of superiority in their execution." The 
Captain certainly formed a correct idea of the points wherein the Fijian 
is superior to his neighbours. In printing cloth he particularly excels ; 
but very large quantities of this article are used in its white state. The 
process of manufacturing the native cloth, or masi, has peculiar interest, 
inasmuch as in some parts — New Zealand, for instance, — where it was 
once made, the art is now lost ; and among the Fijians, also, the manu- 
facture must uievitably cease, as the demand for the masi declines before 
the more durable textures of English looms. 

The bark of the malo tree is taken off in strips as long as possible, 
and then steeped in water, to facilitate the separation of the epidermis, 
which is effected by a large volute shell. In this state the masi is kept 
for some time, although fit for immediate use. A log flattened on the 
top side is so fixed as to sprmg a little ; and on this the strips of 7nasi 
are beaten with an iki, or mallet, about two inches square, and grooved 
longitudinally on three of its sides. Two lengths of the wet masi are 
generally beaten together, in order to secure greater strength ; the 
gluten which they contain being sufficient to keep their fibres united. 
A two-inch strip can thus be beaten out to the width of a foot and a 
half ; but the length is at the same time reduced. The pieces are neatly 
lapped together with the starch of the taro, or arrow-root boiled whole, 
and thus reach a length of many yards. I measured a dress intended 
for a King on a festive day, and found its length to be one hundred and 
eighty yards. The " widths " are also joined by the same means later- 
ally, so as to form pieces of fifteen or thirty feet square ; and upon these 
the ladies exhaust their ornamenting skill. Tlie middle of the square 
is printed with a red brown, by the following process. Upon a convex 





LIKUS. p. 51. 



INDrSTEIAL PKODUCE, ETC. 51 

board, several feet long, are arranged parallel, at about a finger-width 
apart, thin straight strips of bamboo, a quarter of an inch wide : by the 
side of these, curved pieces, formed of the mid-rib of cocoa-nut leaflets, 
are arranged. Over the board thus prepared the cloth is laid, and rub- 
bed over with a dye obtained from the laud (Aleuriies triloba). The 
cloth, of course, takes the dye upon those parts which receive pressure, 
being supported by the slips beneath, and thus shows the same pattern 
in the colour employed. A stronger preparation of the same dye, laid on 
with a sort of brush, is used to divide the square into oblong compart- 
ments, with large round or radiated dots in the centre. The kesa, or 
dye, when good, dries bright. Blank borders, two or three feet wide, 
are still left on two sides of the square ; and to elaborate the ornamenta- 
tion of these, so as to excite applause, is the pride of every Fijian lady. 
There is now an entire change of apparatus. The operator works on a 
plain board ; the red dye gives place to a jet black ; her pattern is now 
formed by a strip of banana leaf placed on the upper surface of the cloth. 
Out of the leaf is cut the pattern — not more than an inch long — which 
she wishes to print upon the border, and holds by her first and middle 
finger, pressing it down with the thumb. Then taking a soft pad of 
cloth steeped in the dye in her right hand, she rubs it firmly over the 
stencil, and a fair, sharp figure, is made. The practised fingers of the 
women move quickly, but it is, after all, a tedious process. When 
finished, these large squares are used as mosquito-curtains, a comfort 
which the Fijian enjoys, but of which his neighbours are ignorant. In 
the work above described the Lakemba women excel. On the island of 
Matuku very pretty curtains are made ; but the pattern is large and 
covers the entire square, while the spaces between the black lines are 
filled in with red and yellow. 

On Kandavu a strong kind of 7nasi is made, called liti, which is the 
work of men, who leave the women to do the garden labour. 

The becoming turban worn by Fijian men is a finely prepared masi of 
only one thickness, and of a gauze-like appearance. 

Women's dresses — liJcu — are braided by the women. The bark of 
the vau, (a kind of hibiscus,) the fibre of a wild root, and some kinds of 
grass, are used in making the liku, which, while in progress, the women 
hold by the great toe of the right foot. This dress is a cincture, or 
broad band of beautiful variegated braid-work, with a fringe from three 
to ten inches deep. 

A variety of this dress is made from the stem' of a parasite, called 
waloa, which, when in use, is a bright jet black, and very pliable. 

Second in importance to the beating of cloth, is the making of matS; 



52 



FIJI AND THE riJIA]SrS. 



Of these there are many varieties, and the number used is consider- 
able. An intelligent native, on seeing a mat, can generally tell Avhence 
it was brought, each island showing a peculiarity, either in the material 
used, or the manner in which it is plaited. Beside the rough mat made 
of the cocoa-nut leaf, the women make floor, sail, sleeping, and nursing 
mats. Large floor mats are twenty-six by sixteen feet, the square of 
the plait varying from one to two inches. Ornamental borders are from 
one braid to six inches wide, and display considerable taste. Shreds of 
coloured English print or worsted, and white feathers, are often worked 
in the edges. Sail-mats vary in width from eighteen inches to four feet, 
and in length from nine to three hundred feet ; the usual length is fifl;een 
or twenty feet. The worst plait comes from Eewa, the best from Moala. 
Bed-mats may be divided into mats for lying on, and soft ones for lying 
in : these are often eight feet long, by five wide. The mats thus far 
named are sometimes chequered with black. A valuable kind is made 
at Ono, with a plait from one-eighth to a quarter of an inch in width. 
The native name of this kind intimates that its use is prohibited to 




FAXS AND SUN-SCREENS. 



common people. Sometimes a neat angular ornament is wrought into 
the matting, and one rare kind has a ridge running down the middle of 
each braid. 

The materials used in the construction of these useful articles, are the 
leaf of the dwarf pandaiius, of the pandanus odoratissima, and a rush 
gathered from swamps. 

Closely connected with the above is the art of basket-making. The 
baskets made of the same materials as the matting, are flat and oblong, 



mDrSTKIAL PEODTJCE, ETC. 53 

presenting an unending variety of pattern. Sometimes double baskets 
are seen, some covered, and some neatly edged with siimet. " The 
wicker-work baskets of Fiji," writes the Eev. W. Lawry, " are strong 
handsome, and useful, beyond any I have seen at home or abroad.'' 
Baskets of this kind are made small, and also exceedingly large. An- 
other brknch of the art of braid-work is fan-making. These things, in 
Fiji, are marked by variety, neatness, and utility. 

The making of nets next demands notice. The women make theirs 
of the vine, of a creeper known as the yaTca^ which, after sundry steep- 
ings and scrapings, is twisted into a strong twine, and then netted. 
Nets are from three feet to more than three fathoms long, and from 
eighteen inches to six feet deep. The turtle-fishers make their nets of 
simiet ; or, when this is not to be had, of the bark of the hibiscus. All 
have the same plan of netting in every respect as that used in England : 
the needle is the same, and the mesh flat. Shrimping-nets, seines, and 
turtle-nets, are used all over the group, and are weighted, when neces- 
sary, with shells closely strung along the bottom. 

Sinnet is a very valuable production, and many tons of it are made 
annually. It is composed of the fibre of the cocoa-nut husk, dried by 
baking, combed out and braided, and has hitherto furnished the Fijian 
with a universally applied means of fastening, lashing, and wrapping : 
large quantities of it are used about canoes, the houses of Chiefs, and 
the temples. The kind used for turtle-nets is peculiarly strong. In 
winding this article, the native love for variety shows itself. There is 
the plain hank, the variegated roll, the double cone, the oval and round 
balls, and the honey-comb ball. The usual size of sinnet-balls has been 
stated ; but this is, at times, exceeded. I measured a roll which was 
nine feet high and thirteen feet in circumference. One double cone of 
fine sinnet was twelve feet from point to point, and twenty feet in cir- 
cumference. Sinnet is used in making the best ropes : inferior ones 
are made of the vau. In size, the cordage ranges from one strand to a 
cable, and its strength surprises persons familiar with such articles. 

The Fijian is also distinguished from all the South Sea islanders east- 
ward in his potteries, where are produced various utensils of red and 
brown ware. The drinking vessels are often prettily designed, some 
being globular, some urn-shaped, others like three or four oranges joined 
together, the handle springing from each and meeting at the top; 
others, again, are made in the forms of canoes. Earthen arrow-root pans, 
dye-bowls, and fish-pots, are in great demand. A very neat bowl is 
made in imitation of the section of a ribbed flower. The greatest call, 
however, is for cooking-pots. Several of these are found in every 



54: FIJI AND THE FIJIANS. 

house ; and as they are not very durable, the demand is brisk. I saw 
one large pot capable of holding a hogshead, and having four apertures, 
to facilitate its being filled or emptied. Ordinary cooking vessels 
contain from five to ten gallons, and their shape seems to have been 
suggested by the nest of a sort of black bee common in the islands. In 
the manufacture of their pottery, the Fijians employ red and blue clays 
tempered with sand : their apparatus consists merely of a ring-like 
cushion, four flat mallets, [taia,) and a round flat stone ; and yet the 
pots are often made with as true an outline as if they had been turned 
with a w^heel. Lines and figures are traced on the vessels while yet 
moist ; and after drying a few days, a number of them are placed 
together, and covered over with very light fuel, such as reeds, nut leaves, 
grass, etc. : this is set on fire, and by the time it is burnt out, the pots 
are baked. While yet hot, such as are to be glazed are rubbed over 




FIJIAX POTTERY. 



with the resin of a species of pine. They are now fit for the market. 
Women have the making of pottery entirely in their o^\ai hands, and 
the art, moreover, seems to be confined to the women of sailors and 
fishermen. 

On Vanua Levu, good salt, but of a sandy colour, is procured by 
evaporation, and preserved near the fire in baskets made for the pur- 
pose. In the same locality small quantities of sugar are boiled. 

Fish is cured by smoking, after which, in some parts, it becomes an 
article of exchange. 

Many natives find employment in canoe-building. It seems that 
fi^rmerly none but persons of a certain tribe were permitted to do this 
work ; but now many others are attempting it successfully, and the im- 



ESTDIISTEIAL PKODTJCE, ETC. 



65 



portance of these artificers in such an archipelago as Fiji maybe readily 
conceived. The carpenters of the present day, however, are somewhat 
inferior to those who preceded them : neither is it difficult to account for 
this fact ; for they are ill paid, and a vigorous competitor has entered 
the field, with whom the present race are too dispirited to cope. The 
Tongans crowd the path of the carpenter, and, as the Chiefs of Fiji like 
to employ them, seem likely to thrust the native mechanic out of place 
and work. 

Carpenters (matai, literally, " mechanics ") constitute a caste, which 
bears in Fiji the sounding name of " King's carpenters," having Chiefs 
of their own, for whom and their work they show respect. A poor man 
whom I once saw on the beach, weeping bitterly, as he caressed the 
prow of a large canoe, proved to be one of this class. The canoe was 
the master-piece of his Chief, who, soon after its completion, was lost at 
sea. The sight of the vessel awoke recollections of his master's skill 
and untimely end, and he thus publicly honoured the one and lamented the 
other. Near by was another man, who for the same cause silently wept. 

Four classes of canoes are found in Fiji : the velovelo, the camakau, 
the tabilai, and the drua. All these have various modifications of the 
outrigger, (cama,) and are distinguished 
by peculiarities in the hulk. The velovelo^ 
or, more properly, the tahia^ is open 
throughout its length like a boat, and the 
spars to which the cama is secured, rest on 
the gunwale. The camakau^ as its name 
imports, has a solid spar for its cama : the 
hulk has a deck over the middle third of 
its length, twice its own width, and raised 
on a deep plank built edgeways on each 
gunwale. Between the edge of this deck 
and the outrigger all is open. The pro- 
jecting ends of the canoe, which are lower than the main-deck or plat- 
form, as much as the depth of the plank on which it is raised, are each 
covered with one solid triangular piece of wood, hollowed underneath, and 
thickest at the broad end next the centre deck, to which it thus forms a 
gradual ascent. The two ridges, formed by the hollomng underneath 
on the sides of the triangle, are imited to the edge of the hulk, so as 
completely to box it up. Tlie rig of the camakau is the same as that of 
the double canoe described presently ; and from the small resistance 
this build offers to the water, it is the " clipper " of Fiji, and the vessel 
described under the name oi pirogue in the Imperial Dictionary. 




TRAXSVERSE SECTION OP CAMAKAU. 



56 FIJI AND THE FIJIANS. 

The tahilai is a link between the camakau and drua^ and is made with 
the outrigger of either. It is often of great length, several feet at each 
end being solid wood, cut away something like the hull of a ship stern- 
ward, the stern-post of the ship representing the cut- water of the canoe, 
which, instead of being sharp, presents a square perpendicular edge to 
the water. Tliis is the same at both ends, and is the distinctive of the 
class. 

The drua^ or double canoe, differs from the rest in having another 
smaller canoe for its outrigger, and the deck is laid across both. 

When not more than thirty or forty feet long, canoes are often cut 
out of a single tree, and require comparatively little skill in their con- 
struction. When, however, a first-class canoe is to be built, the case is 
far otherwise, and its creditable completion is a cause of great triumph. 

A keel is laid in two or three pieces carefully scarfed together. 
From this the sides are built up, without ribs, in a number of pieces 
varying in length from three to twenty feet. Tlie edge of each piece 
has on the inside a flange ; as the large pieces are worked in, openings 
of very irregular form are left to be filled in, as suitable pieces may be 
found. When it is recollected that the edges of the planks are by no 
means straight, it will be seen that considerable skill is required in 
securing neat joints ; yet the native carpenters efiect this with surprising 
success. After the edges are fitted together, holes of about three-eighths 
of an inch in diameter are bored a hand-breadth apart in them, having 
an oblique direction inwards, so as to have their outlet in the flange : 
the holes in the edge of the opposite board are made to answer these 
exactly. A white pitch from the bread-fruit tree, prepared with an 
extract from the cocoa-nut kernel, is spread imiformly on both edges, 
and over this a strip of fine masi is laid, which is burnt through with a 
small fire-stick where it covers the holes. The piece or vo)xo is now 
ready for fixing, which is done by what is commonly but wrongly called 
" sewing : " the native word better describes the process, and means, 
" to bind" The vono being lifted to its place, well plaited but not large 
sinnet is passed through the hole in the top flange, so as to come out 
through the lower one : the end is then inserted in the sinnet further on, 
and the sinnet run rapidly through the hole, until eight or twelve loose 
turns are taken : the inserted end is then sought and laid on the round 
projection formed by the united flanges, and fastened there by drawing 
one turn of the sumet tightly over it ; the other turns are then tightened, 
the last but one being made a tie to the last. The spare sinnet is now 
cut off close, and the operation repeated at the next hole. The bindings, 
already very strong, have their power increased by fine wedges of hard 



DsDrSTEIAL PEODUCE, ETC. 



57 




SECTION OF 
JOIXT. 



wood, to the number of six or seven, being driven in opposite directions 
under the siniiet, whereby the greatest possible pressure is obtained. 
The ribs seen in canoes are not used to bring the planks into shape, but 
are the last things inserted, and are for securing the deep side-boards 
described below, and uniting the deck more fii-mly with 
the body of the canoe. Tlie outside of the vono is now 
carefully adzed into form, and the carpenter has often to 
look closely to find the joint. When the body of the 
canoe is cleaned off and rubbed down with pumice-stone, 
the surface is beautifully smooth. Of course no signs of 
the fastenings are seen outside. This process is not used 
in fixing the deep planks which support the main deck, 
or the triangular coverings of the two ends already de- 
scribed. These, as shown in the section, being on the 
top of the gunwale, and above the water-mark, the sinnet is seen, at 
regular intervals passing, like a band, over a flat bead which runs the 
whole length of the canoe, covering the joint and making a neat finish. 
Into the upper edge of planks, two or three feet deep, fixed along the 
top of the sides perpendicularly, the cross beams which join on the out- 
rigger are let and lashed down, and over these a deck of light wood is 
laid. The scuttle holes for baling are left at each comer. The deck 
also has six holes forward, and six aft, through which to work the scul- 
ling-oars, used in light winds to help the sail, or when dead calm or 
foul wind makes the sail useless. A small house or 
cuddy is built amid-ships, in which boxes or bales are 
stowed, and on a platform over it persons can lie or sit ; 
a rack behind it receives gmis and spears, and clubs or 
baskets are hung upon it. The projecting ends of the 
canoe are beautifully finished at the expense of immense 
labour, and are sometimes thickly covered with white 
shells [^Ovula oviformis). Any aperture inside not filled 
with the sinnet is tightly caulked with cocoa-nut husk, 
and such as are next the water are flushed up vdxh. the 
white pitch of resin. 

The lines of the two canoes forming the drua differ considerably. A 
long bow, slackly strung, would represent the longitudinal section of the 
outrigger, both ends of which finish in a circle less than the palm of the 
hand. The keel of the main canoe has not so much curve, and the ends 
differ. The small end is heart-shaped or circular, and several inches 
over ; the large end is like a great wedge, presenting its sharp perpen- 
dicular edge to cut the water. 

Such canoes seldom exceed one hundred feet in length. The fol- 




SECTIOX OF 
JOLXT. 



58 FIJI AKD THE FIJIAI^S. 

lowing are the dimensions of the largest canoe I know. Its name was 
Biisa i vanua, " Perished inland," signifying that it would be impossible 
to launch it : — Extreme length, 118 ft. ; length of deck, 50 ft. ; width 
of deck, 24 ft. ; length of mast, 68 ft. ; length of yards, 90 ft. The 
measurement of another drua, the Zobi Jci Tonga, is as follows : — 
Length, 99 ft. 3 in. ; length of deck, 46 ft. 4 in. ; width of deck, 20 ft. 
3 in. ; height from keel to housetop, 14 ft. ; draught of water, 2 ft, 
6 in. ; length of mast, 62 ft. 3 in. ; length of yards, 83 ft. A 
good canoe in good condition makes very little water, and such as have 
been just described would safely convey a hundred persons, and several 
tons of goods, over a thousand miles of ocean. A queer thing, called 
ulatoha — a raised platform on two logs — and a catamaran made of 
bamboos, are used in the bays and rivers. The well built and excel- 
lently designed canoes of the Fijians were for a long time superior to 
those of any other islanders in the Pacific. Their neighbours, the 
Friendly Islanders, are more finished carpenters and bolder sailors, and 
used to build large canoes, but not equal to those of Fiji. Though 
considering the Fijians as their inferiors, yet the Tongans have adopted 
their canoes, and imitate them even in the make of their sails. This 
change was in process when Captain Cook first visited Tonga in 1772. 
The Fijians whom he saw there were probably the companions of Tui 
Hala Fatai, who had returned, a short time before, from Fiji in a 
canoe built by the people there, leaving in its place his own clumsy and 
hardly manageable togiaki. A glance at the new canoe convinced the 
shrewd Chiefs of Tonga that their own naval architecture was sadly at 
fault. Their togiaki, with its square, upright mast, the spars for stays, 
projecting like monster horns, the bevelled deck, the loose house, and 
its broad, flat ends, contrasted with the smart Fijian craft much as a 
coal barge with a clipper yacht. The togkiki was forthwith doomed to 
disuse, and is now seen no more among the fair isles of Tonga. Not 
the slightest change has been made in the model thus adopted, and 
which has now been used for more than a century by their best seamen. 
Another branch of Fijian manufacture is seen in their various 
weapons, to which reference has already been made. Most of the clubs 
are made in the house, but not all. The hau loa is preserved just as it 
comes from the woods, and one side of the waka is formed while the 
tree is growing, and requires attention for several months. The mada 
and the dromu are young trees, torn up by the roots, which are cut off 
nearly close, so as to form a knotty mace. Others are the result of 
days and weeks of patient toil. The handles of some, and the entire sur- 
face of others, are covered with fine and elaborate carving ; a few are in- 
laid with ivory and shell. 



IXDU5TEIAL PEODUCE, ETC. 



59 




The Tariety of spears is xerj great, and shows the best specimens of na- 
tive carving, many of the fine open patterns being beautifiilly executed. 

The bows, which are about seven feet long, are made from the pen- 
dent shoots of the mangrove. When the arrows are for killing fish, 
they have several points, with the barbs cut inwards. A spear is also 
made on the same principle for the same purpose. 

With the artisans employed in the above manufactures may be 
classed those who make pillows — ^fillets of iron-wood supported on two 




PEIEST S BOWL, 



60 FIJI AXD THE njTANS. 

claw-feet — the makers of breast-plates, rings, combs, necklaces, and 
other ornaments. 

Fancy oil dishes and yaqona bowls, chiefly for the priests, are cut, 
as well as the cannibal forks, out of very hard wood, and the form- 
er in a great variety of 
forms. I have seen one 
carved like a duck, another 
like a turtle, many circu- 
lar and very flat, with a 
curiously wrought foot. 
The large bowl for pre- 
paring yaqona, is very hea^y, and is giving place to that of Tonga, 
which is lighter and prettier. 

The art of wig-making, in which the Fijian excels and glories, 
seems to be unknown to the other islanders. The native i^rruquier 
imitates to perfection the hair as worn by Chiefs and dandies. The 
style, however, which he has to copy is considered admirable in propor- 
tion as it becomes more successfully unnatural ; and hence his task is 
made easier. Some wigs, except as to colour, closely resemble the 
barristers' ^vigs of our o^ii civilized courts, and some have a complete 
set of whiskers and moustaches attached. 

Most of their different employments are followed by the Fijians 
only occasionally, and as want may make them necessary. All — even 
children — can do something at building, and most at canoe-cutting ; but 
there are parts of these trades which are only undertaken by skilled 
workmen. AYhen free from the claims of necessary employment, a 
man will rub do^n a large trochus for an armlet, file out a ring for 
his finger, or scrape into form the teeth of a comb ; and it is thus that 
such articles are generally made. While each individual, therefore, 
seems averse to doing more than is absolutely necessary, yet the 
people generally show a fair advance in the useful arts, and do a con- 
siderable amount of work. The entire product, however, yields but 
little beyond the daily consumption ; and the people must remain 
poor until they learn the utility of dividing labour and varying its 
results, so as to insure an increase of that surplus in which alone their 
wealth can consist. 

Until recently the Fijian mechanic had no iron wherewith to form 
his tools, which were, of course, few and simple. The axe or adze was 
a hard stone ground into precise resemblance to the celt of our own 
forefathers, and tied with surprising firmness to a handle formed of a 
branch of a tree, ha^•ing at one end an angle or knee formed by a shoot 



ETDUSTKIAL PKODUCE, ETC. 61 

growing out at that point, the shoot being cut oiF nearly close. Various 
modifications of this tool were all the Fijian had with which to hew out 
his posts and planks, to cut down trees, or make the nicest joints, or, 
together with shells, to execute most marvellous carving. Firesticks 
and the long spines of echini supplied his boring apparatus. With 
Bats' teeth set in hard wood, he executed his more minute carving or 
engraving ; and for a rasp or file he still uses the mushroom coral, or 
the shagreen-like skin of the ray-fish, and pumice-stone for general 
finishing pm^poses. With no other aids than these, the workman of 
Fiji was able to accomplish feats of joinery and car\ing — the boast of 
mechanics provided with all the steel tools and other appliances which 
art can furnish. Now, however, as it has already been intimated, the 
good blades and chisels of Sheffield, and axes from America, and plane- 
irons, which the natives still prefer to any other tool, since they can 
fix and use them after the fashion of the old stone-adze, are, with simi- 
lar articles, fast superseding the primitive implements of Fiji. 

The form of the houses in Fiji is so varied, that a description of 
a building in one of the windward islands would give a very imperfect 
idea of those to leeward, those of the former being much the better. In 
one district, a village looks like an assemblage of square wicker bas- 
kets ; in another, like so many rustic arbours ; a third seems a col- 
lection of oblong hayricks with holes in the sides, while in a fourth 
these ricks are conical. By one tribe, just enough frame-work is built 
to receive the covering for the walls and roofs, the inside of the house 
being an open space. Another tribe introduces long centre posts, 
posts half as long to receive the wall-plates, and others still shorter, as 
quarterings to strengthen the walls : to these are added tie-beams, to 




3 

SECTION OP HOUSE. 



62 f^JI AND THE FIJIAJSrS. 

resist the outward pressure of the high-pitched rafters, and along the 
side is a substantial gallery, on which property is stored. The walls 
or fences of a house are from four to ten feet high ; and, in some cases, 
are hidden on the outside by the thatch being extended to the ground, 
so as to make the transverse section of the building an equilateral 




fe 



ii#fi?ff^^^ 



SINXET WORK OF FENCES. 



nm 






triangle. [3.] The walls range in thickness from a single reed to three 
feet. Those at Lau (windward) have the advantage in appearance ; 
those at Ra (leeward) are the warmest. At Lua the walls of Chiefs' 
houses are three reeds thick, the outer and inner rows of reeds beins: 




SECTION OF HOUSE. 



arranged perpendicularly, and the middle horizontally, so as to regulate 
the neat sinnet-work with which they are ornamented. At Ra, a 
covering of grass or leaves is used, and the fastenings are vines cut from 



INDUSTEIAL PEODUCE, ETC. 63 

the woods ; but at Lau sinnet is used for this purpose, and patterns 
wrought with it upon the reeds in several dfFerent colours. A man, 
master of difficult patterns, is highly valued, and his work certainly 
produces a beautiful and often artistic effect. Sometimes the reeds 
within the grass walls are reticulated skilfully with black lines. The 
door-posts are so finished as to become literally reeded pillars, but 
some use the naturally carved stem of the palm-fern instead. Fire- 
places are sunk a foot below the floor nearly in the centre of the build- 
ing, and are surrounded by a curb of hard wood. In a large house, the 
hearth is twelve feet square, and over it is a frame supporting one or 
two floors, whereon pots and fuel are placed. [1.] Sometimes an 
elevation at one end of the dwelling serves as a divan and sleeping 
place. 

Slight houses are run up in a short time. When at Lakemba, I 
passed a number of men who had just planted the posts of a house 
twenty feet long. I was away, engaged with a Tongan Chief, for about 
an hour and a half, and on my return was amazed to see the house 
finished, except the completing of the ridge. An ordinary house can be 
built in a fortnight ; the largest require two or three months. A 
visitor, speaking of Tanoa's house, says, " It surpasses in magnitude 
and grandeur anything I have seen in these seas. It is 130 feet long, 
42 feet wide, with massive columns in the centre, and strong, curious 
workmanship in every part." Excellent timber being easily procured, 
houses from 60 to 90 feet long, by 30 feet wide, are built, with a frame- 
work which, unless burnt, will last for twenty years. The wood of the 
bread-fruit tree is seldom used ; vesi, the green-heart of India, buabua, 
very like box- wood, and cevua, bastard sandal-wood, being more dura- 
ble. 

A peculiarity of the Fijian pillar spoils its appearance. Where the 
capital is looked for there is a long neck just wide enough to receive the 
beam it supports. A pillar two feet in diameter is thus cut away at 
the top to about six inches. 

Ordinary grass houses have no eaves ; [2] but there is over the 
doorway a thick semicircular pojection of fern and grass forming a pent, 
[a.] Some houses have openings for windows. The doorways are 
generally so low, as to compel those who enter to stoop. The answer 
to my inquiry why they were so, oflen reminded me of Proverbs xvii. 
19. Although the Fijian has no mounted Arab to fear, he has often 
foes equally subtle, to whom a high doorway would give facility for 
many a murderous visit. 

Temples, dwelling-houses, sleeping-houses, kitchens, (Lau,) inns, or 



64: 



FIJI A^^D THE FIJIANS. 



receiving houses for strangers, {bure ni vulagi,) and yam stores, are the 
buildings of Fiji. 

For thatching, long grass, or leaves of the sugar-cane and stone- 
palm, are used. The latter are folded in rows over a reed, and sewn 




SECTION OP HOUSE. 



together, so as to be used in lengths of four or six feet, and make a 
very durable covering. The leaves of the sugar-cane are also folded 
over a reed ; but this is done on the roof, and cannot be removed, as the 



■yi.. ^;»=,*=«*-hi^?_=> 




SLEEPING BURES. 



Other may, without injury. The grass or reed thatch is laid on in 
rather thin tiers, and fastened on by long rods, found ready for use in 



INDrSTRIAL PEODUCE, ETC. 65 

the mangrove forests, and from ten to twenty feet long, and secured to 
the rafters by split rattans. Some very good houses are covered first 
with the cane leaves, and then with the grass, forming a double thatch. 
Sometimes the eaves are made two feet thick with ferns, and have a 
good effect ; but, when thicker, they look heavy, and, by retaining the 
wet, soon rot. 

The ridge of superior buildings receives much attention. The ends 
of the ridge-pole project for a yard or more beyond the thatch, having 
the extremities blackened, and increasing with a funnel-shape, and deco- 
rated with large white shells ( Cyprea ovula). The rest of the ridge is 
finished as a large roll bound with vines, and on this is fixed a thick, 
well-twisted grass cable : another similar cable is passed along the 
under side of the roll, having hung from it a row of large tassels. All 
foreigners are stuck with the tasteful character of this work, and lament 
that its materials are not more durable. I have seen several houses in 
which the upper edge of the eaves was finished with a neat braid. 
The thatchers, contrary to the statement in the " U. S. Exploring Nar- 
rative," always begin at the eaves and work upwards. 

A more animated scene than the thatching of a house in Fiji cannot 
be conceived. When a sufficient quantity of material has been collected 
round the house, the roof of which has been previously covered with a 
net-work of reeds, from forty to three hundred men and boys assemble, 
each being satisfied that he is expected to do some work, and each 
determined to be very noisy in doing it. The workers within pair with 
those outside, each tying what another lays on. When all have taken 
their places, and are getting warm, the calls for grass, rods, and lashings, 
and the answers, all coming from two or three hundred excited voices 
of all keys, intermixed with stamping down the thatch, and shrill cries of 
exultation from every quarter, make a miniature Babel, in which the 
Fijian — a notorious proficient in nearly every variety of halloo, whoop, 
and yell — fairly outdoes himself All that is excellent in material or 
workmanship in the Chiefs' houses, is seen to perfection and in unspar- 
ing profusion in the hure^ or temple. 

An intelligent voyager observes, " In architecture the Fijians have 
made no mean progress ; and they are the only people I have seen, 
among those classed by Europeans as ' savages,' who manifested a taste 
for the fine arts ; while, as with the ancient Greeks, this taste was 
universal." * 

Sailors — an important part of the Fijian community — are found 

* Pickering's " Kaces of Man," p. 153. 



66 FIJI AND THE FIJIANS. 

throughout the group ; and not among the men only, for many women 
are able to discharge the duties of " ordinary seamen." The Le\Tika 
and Mbutoni tribes are especially nautical, and, their roving habits m- 
ducing irregular practices, their character is not very fair : they are in- 
solent or officious, as self-interest may dictate. As much may be said 
of the fisherman's caste, to which the others are closely allied. Fijians 
do not make bold sailors, and none have yet taken their canoes beyond 
the boundaries of their own group. One old man I knew, who freight- 
ed his canoe with pots and masi^ sought the help of his god, and sailed 
away for a land which his fancy, or some equally foolish informant, 
told him lay to the west of the Exploring Isles, and with which he re- 
joiced to think he should open a trade. But after an absence of two or 
three days, Toa-levu (the Great Fowl) returned crest-fallen and dis- 
appointed, and his failure was pointed out as a warning to all ambi- 
tious navigators. I never heard of but one Fijian chief who had at- 
temped to steer his canoe to Tonga, though the people of that group, 
having the wind in their favour, pay yearly visits to Fiji. 

Though deficient in boldness, the native sailors display great skill 
in managing their vessels. When ready for sea, the mast, which is 
" stepped on deck in a chock," stands erect, except that it is hauled to 
bend towards the outrigger. It is secured by fore and back-stays, the 




CAXOE-RIGGING. 



latter taking the place of shrouds : when the sail is hoisted, the hal- 
yards also become back-stays : these ropes, as long as the canoe is 
under sail, may be called her standing rigging, not being lopsed in 
tacking. The halyards are bent on the yard at less than a third of its 



INDrSTKIAL PRODUCE, ETC. 67 

length from the upper end, and passed over the top of the mast, which 
has generally a crescent form. The great sail is allowed to swing a 
few feet from the deck, or to lie upon it, until orders are given to get 
under way. The yard is now hoisted hard up to the mast-head ; but, 
as the length of the yard from the halyards to the tack is longer than 
the mast, the latter is slacked off so as to incline to that end of the 
canoe to which the tack is fixed, thus forminor with the lower length of 
the yard a triangle, of which the line of deck is the base. The ends of 




MAST-HEADS, PILASTERS, ETC. 

the deck-beams on the cama side serve for belaying pins on which a 
turn of the halyards is taken, the loose ends being passed around the 
" dog," or belaying pole. The steersman, holding a long oar, stands 
nearly on a line with the tack on the far edge of the main-deck, while 
in the opposite corner is the man who tends the sheet. The sheet is 
bent on the boom about two-thirds up, and, by giving it a couple of 
turns on a beam, one man can hold it even in a breeze. Like the feluc- 
ca of the Mediterranean, the helm is used at either end, and, on tacking, 
it is put up instead of down, that the outrigger may be kept to wind- 
ward : the wind being brought aft, the tack is carried to the other end, 
which is thus changed from stern to bow, the mast being slacked back 
again to suit the change ; the helmsman and sheetholder change places, 
and the canoe starts on her new track. Unless the outrigger be kept 
to the weather side, the canoe must be swamped ; for, so soon as it gets 
to lee^Yard, the wind drives the sail against the mast, and the cama is 
forced under water. If the man at the sheet does not slack away 



68 FIJI AND THE FIJIAINS. 

promptly, when a gust of wind strikes the sail, the cama is raised into 
the air, and the canoe capsizes. These craft are easily overturned by 
carelessness ; but, when properly managed, will carry sail in a brisk 
breeze. The weight of the sail with the force of the wind being imposed 
on one end, strains the canoe. 

A steer-oar for a large canoe is twenty feet long, with an eight-feet 
blade sixteen inches wide. Being m.ade of heavy wood, the great diffi- 
culty of handling it is eased by a rope which is passed through the top 
of the blade, and the other end of which is made fast to the middle 
beam of the deck. " Eudder-bands," too, are attached to the handle of 
the oar, and carried towards the cama ; yet two, and sometimes three, 
men are needed to keep the canoe on her course. Violent blows on 
the side are often received from the helm, and I have known them cause 
a man's death. 

In a calm, the canoe is propelled by vertical sculling. Four, six, or 
eight sculls, according to the size of the canoe, are used. The men who 
work them throw their weight on the upright oar from side to side, 
moving together, and raising their feet alternately, so as to give, at a 
distance, the appearance of walking over the water. 

In smooth weather, canoe-sailing is pleasant enough ; but in a sea 
and heavy wind, the deck inclines at a most uncomfortable angle to the 
water. When running with the small end foremost, a beautiful jet of 
water, ever changing its form, is thrown up in front to the height of a 
yard ; or, sometimes, the body of the canoe is driven along beneath the 
surface, and only seen occasionally, — a dark outline i;i a bed of foam. 
When this is the case, a landsman is safest sitting still, but the native 
sailors move about with surprising security. 

Canoe-sailing is not silent work. The sail is hoisted and the canoe 
put about with merry shouts ; a brisk interchange of jest and raillery 
is kept up while poling over shoal reefs, and the heavier task of scull- 
ing is lightened by mutual encouragement to exertion, and loud thanks 
to the scullers, as each set is relieved at intervals of five or ten minutes. 
A dead calm is enlivened by playful invitations addressed to the wind 
most wanted, the slightest breath being greeted with cries of " Wel- 
come ! welcome on board ! " and when, with full sail, the canoe bounds 
along, — 

** The merry seamen laugh to see * 
Their fragile bark so lustily 
Furrow the green sea-foam." 

If there should be drums on board, their clatter is added to the general 
noise. The announcement to the helmsman of each approaching^ wave, 






MAST-HEADS, 





PILASTERS, p. 68, 



mDUSTKIAL PKODTTCE, ETC. 69 

with the order to lavi^ — keep her away, — and the accompanying " one, 
two, and another to come," by which the measured advance of the 
waves is counted, with passing comments on their good or ill demean- 
our, keep all alive and all in good humour. If the canoe is sound, 
nothing but bad weather can spoil the enjoyment of such voyaging. 
The duties of the ship are not attended to in the perfunctory style of a 
hired crew, but in just the same spirit as actuates friends on a pleasure- 
trip, where each feels his own happiness involved in the happiness of 
all. 

Generally my crews were careful to avoid the dangers of the deep : 
but sailors are allowed occasional freaks, and mine had theirs. On 
more trips than one they broke off their course, and, forgetful of the 
primary object of the voyage, engaged in an absorbing chase after a 
shark, or sting-ray, or turtle, apparently willing to wreck the canoe, 
rather than lose the fish. 

The heathen sailors are very superstitious. Certain parts of the 
ocean, through fear of the spirits of the deep, they pass over in silence, 
with uncovered heads, and careful that no fragment of food or part of 
their dress shall fall into the water. The common tropic-bird is the 
shrine of one of their gods, and the shark of another ; and should the 
one fly over their heads, or the other swim past, those who wore tur- 
bans would doff them, and all utter the word of respect. A shark 
lying athwart their course is an omen which fills them with fear. A 
basket of bitter oranges put on a vesi canoe is believed to diminish its 
speed. Qn one of their canoes it is tahu to eat food in the hold ; on 
another, in the house-on-deck ; on another, on the platform of the 
house. Canoes have been lost because the crew, instead of exerting 
themselves in a storm, have quitted their posts to soro to their god, and 
throw yaqona and whales' teeth at the waves to propitiate them. 

The fishermen, though associated with the sailors, move about still 
nearer home. They take great quantities of fish ; and the chief work 
of some is the catching of turtle. The principal fishing-tribes are those 
of Lasakau and Malaki ; but nearly every influential Chief has a com- 
pany of fishermen at command. Various means are employed for 
taking fish, including nets and a sort of weir formed like the creels and 
crab-pots used along the British coasts, and baited and secured in the 
same way. Another kind has two apertures ; a third contrivance is 
an intricate fence, either fixed or portable. Stone pens, hooks, and 
fishspears, are in use throughout Fiji. Some drowsy fish of the shark 
family are taken by passing a noose over their heads, and a vegetable 
poison from a climbing glycine is employed to stupefy smaller kinds. 



TO FIJI AND THE FIJIANS. 

In some parts the rau is used, which is a fringe formed by winding 
split cocoa-nut leaves round a number of vines to the length of 
hundreds or even thousands of feet. This being stretched in a straight 
line, the canoes to which the ends are attached approach until they meet, 
thus making a vast enclosure within which the fish are then speared or 
netted. One kind of net is used in the same way. The native seines 
are like our own, and are well made. 

Turtle-fishers generally act under orders from the Chief of whose 
establishment they form a part, and often receive presents of food and 
property on their return from a successful trip. At times they engage 
themselves to other people, when it is understood that they are to fish 
ten times. When they take nothing, they receive no payment ; but 
each time they bring in one or more turtles, food and property are 
given them, and the employer must make them a handsome present on 
the completion of the engagement. For this work nets are used, made 
of sinnet, and very inferior ones of vau. They should not be less than 
sixty yards long ; the best are two hundred. Sixteen meshes, each 
seven or eight inches square, give a depth of about ten feet. The 
floats are of light wood, about two feet long, and five feet apart : peb- 
bles or large trochus shells are used to weight the lower edge. This 
net is carried out on a canoe into deep water, and let down just outside 
the reef: both ends are next brought close to the reef, or, should there 
be water enough, a little way upon it : thus there is formed a semi- 
circular fence, which intercepts the turtle on its way back from feed- 
ing. If the animal turns from the net, it is frightened back by the 
fishermen, who shout, strike the water with poles, and stamp furiously 
on the deck of the canoe, until their prey becomes entangled by its 
attempts to pass through the net. A plan not generally known, is 
practised at night by some of the Malakis. The net is then said to be 
nursed : that is, several persons, stationed at intervals along the net, 
which is fully stretched out, hold it gathered up in their arms. The 
approach of the turtle is then listened for, and the man towards whom 
it comes drops the net, and the animal is secured. But the most diffi- 
cult part of the business — that of getting actual possession — yet re- 
mains. The men have to dive and seize their captive in an element 
where he is more at home than they. The struggle is sometimes 
violent, and the turtle, if large, requires the exertions of four or five 
men. The first diver aims to secure the extremity of the fore-fin, it 
being thought that by depressing the fore-part of its body the turtle 
is made more eager to ascend : to lay hold of the body-joint of the fin 
would endanger a man's hand. If their captive is very troublesome, 



INDUSTEIAIi PEODTJCE, ETC. Yl 

the men try to insert a finger and thumb in the sockets of the eyes, so 
as to insure a firmer hold. Finding resistance vain, the creature moves 
upwards, and his enemies rise too, glad enough to leave the unnatural 
element which has been the scene of conflict. On their appearance 
above water, the men on the canoe help to drag the prize on board, 
where it is turned on its back, its flat buckler preventing its regaining 
its natural position. Loud blasts on the conch-shell announce the 
triumph of the fishermen. 

The heathen fishers of Mbua take with them a consecrated club, 
which, when a turtle is caught, is dipped by a priest into the sea, and 
so held by him that the water may drip oflf into the animal's mouth : 
during this ceremony he offers prayers, beseeching the god to be mind- 
ful of his votaries, and give them a successful season. 

Turtle-fishing is not without danger, and lives are sometimes lost 
in it by deep openings in the reef, or the savage attacks of the shark. 
Sometimes the sail of the canoe is made to cast its shadow behind the 
swimming turtle, which is thus frightened and pursued until exhausted, 
when it is easily captured. The people on land sometimes take the 
female when she comes ashore to deposit her eggs. But man is not 
the turtle's only enemy. Sharks, as well as Aldermen, have a pen- 
chant for green fat, and selecting the finest specimen, surround the 
harmless creature and tear it in pieces. 1 have often seen turtles which 
have been mangled in these attacks. I once weighed a pound and a 
half of turtle-shell, which was found in a shark's stomach, in fragments, 
so large as to enable me to decide to what part of the buckler they 
belonged, and to justify the conclusion that the whole "head" must 
have weighed between three and four pounds. The entire weight of 
the turtle could not have been less than two hundred-weight. The 
head, fins, and most of the body were found in an undigested state in 
this one shark, which paid for its gluttony dearly ; for it was found 
dead. An old fisherman of my acquaintance, whose word I have no 
reason to doubt, assured me that only four moons previously he took a 
turtle whole and weighing about one hundred-weight, from the stomach 
of a shark, in which receptacle he also found a common parrot. Yet 
sharks, in these waters, are rarely more than twelve feet in length, and 
very seldom as large. 

The fishermen of Fiji might supply the naturalist with many inter- 
esting facts, did not their superstition urge them to avoid, as quickly 
as possible, the presence of anything extraordinary, believing it to be 
supernatural, and fearing lest they should be guilty of unpardonable 
temerity in remaining in its presence. 



Y2 FIJI AKD THE FIJIAJN'S. 

After successful fishing, the canoes return in nearly the same order, 
and with as much noise, as when they come home from war laden with 
their slain foes. The women meet them with dancing and songs, 
which, I remember, in one instance they finished by a smart volley of 
bitter oranges, which the men returned by driving the women from 
the beach. 

The turtle caught are kept in stone or paled pens. Three or four 
may be taken in a day ; but many days are quite without success. 
Fifty or a hundred turtle caught in a season, constitute very good fish- 
ing. According to Fijian fishermen, the female only yields the tor- 
toise-shell of commerce. Traders name the thirteen plates which 
cover the back, " a head." A head of shell weighs from one to four 
pounds ; the latter is not common. One or two heads have been 
taken weighing five pounds ; and one, seven pounds. Fishermen make 
offerings to their gods, and obtain promise of success before leaving 
home. Tuikilakila once thought fit to accompany his men. The 
priestess promised five turtles, and the party set out in high spirits. 
Some days after we saw them returning, but in profound silence : an 
unwelcome omen for the poor priestess, who forthwith fled and hid her- 
self in the forest, and thus prevented the enraged King from cooking 
her instead of a turtle. 

Tlie commercial transactions of the Fijians, though dating far back, 
have been on a small scale, consisting of a barter trade, which is chiefly 
in the hands of the Levuka, and Mbutonic, and Malaki people, who 
regard the sea as their home, and are known as " the inhabitants of the 
water." Although wanderers, they have settlements on Lakemba, 
Somosomo, Great Fiji, and other places. They exchange pottery for 
masi, mats, and yams. On one island, the men fish, and the women 
make pots, for barter with the people on the main. Their mode of 
exchange is very irregular. The islanders send to inform those on the 
mainland that they will meet them, on such a day, at the trading 
place, — a square near the coast paved for the purpose. The people of 
the continent bring yams, taro, bread, &c., to exchange for fish. The 
trade is often left to the women, among whom a few transactions take 
place quietly, when some misunderstanding arises, causing excited 
language, and ending in a scuflle. This is the signal for a general 
scramble, ^vhen all parties seize on all they can, and run oflf with their 
booty amidst the shouts and execrations of the less successful. 

The inland tribes of the Great Fiji take yaqona to the coast, receiv- 
ing in exchange mats, masi^ and fine salt. 



INDUSTRIAL PEODIJCE, ETC. 73 

For nearly one hundred year^ past the Friendly Islanders have 
traded with Fiji. The scarlet feathers of a beautiful paroquet were a 
leading attraction. Tliese birds abounded in one part of Taviuni, where 
they were caught by nets, and purchased by the Tongans, who traded 
with them in exchange for the fine mats of the Samoans. They paid 
the Fijians for the paroquets with small articles of European manufac- 
ture, bowls, and the loan of their women. Iron goods were thus intro- 
duced among the Somosomans. The first article of steel owned by 
them seems to have been the half of a ship-carpenter's draw-knife, 
ground to an edge at the broken end. This was fixed as an adze, and 
greatly prized, receiving the name of Fulifuli, after the Chief who 
brought it to Fiji. One of their first hatchets came through the Ton- 
gans, and was named Sitia. This intercourse between the Friendly 
Islanders and Mbua came to an end in consequence of the quarrels 
and bloodshed to which it gave rise. A Tongan canoe — the Ndulu-ko- 
Fiji — ^was appropriated by the natives of Mbua, who had murdered 
the crew. 

The inhabitants of the Friendly Islands still depend on Fiji for 
their canoes, spars, sail-mats, pottery, and mosquito curtains. They 
also consume large quantities of Fijian sinnet and food, bringing in 
exchange whales' teeth, the same made into necklaces, inlaid clubs, 
small white cowries, Tonga cloth, axes, and muskets, together with the 
loan of their canoes and crews, and, too often, their services in war. 
This kind of intercourse has greatly increased of late years, and its 
injurious effects on the morals of the Tongans, and the advance of 
Christianity in Fiji, are incalculable. A plan for so regulating this 
commerce, as to secure to the Tongans its advantages, and to the 
Fijians a protection from its evils, is yet needed. 

Commercial intercourse between Europeans and the people of Fiji 
was commenced about the year 1806, probably by vessels of the East 
India Company visiting the north-east part of Vanua Levu to procure 
sandal-wood for the Chinese market. The payments in exchange were 
made with iron hoop, spikes, beads, red paint, and similar trifles. On 
the failure of sandal-wood, biche-de-mar — the trepang of old books — 
began to be collected, and the natives were encouraged to preserve the 
turtle-shell. Traffic in these articles has been, and is still chiefly in the 
hands of Americans from the port of Salem. Biche-de-mar, to the value 
of about 30,000 dollars, is picked up annually fi:-om the reefs, prmcipally 
on the north coast of Vanua Levu, and the north-west of Viti Levu. 

Quite recently small lots of arrow-root, cocoa-nut oil, and swan 
timber have been taken from the islands. The supply of oil is not 



74 FIJI ANT> THE njIAXS. 

likely to be so far in advance of the home demand as to yield any 
great quantity for exportation, although proper attention and an im- 
proved process of manufacture may effect a considerable alteration in 
this particular. At present the biche-de-mar is the great inducement 
to speculation. It is yet found in great quantities on the reefs just 
named, especially on such as have a mixture of sand and coral. There 
are several kinds, all of the holothuria family. The native name is c?n, 
all kinds of which are occasionally eaten in Fiji. There are six valu- 
able species, of which the black sort is the most esteemed. These 
molluscs, especially one prickly kind, are unsightly objects, being great 
slugs from nine inches to a foot in length. Tliey are somewhat hard 
to the touch, and in drying are reduced two-thirds in size. When cured, 
they are like pieces of half-baked clay, from two inches to a foot long, 
of a dull black or dirty grey colour, occasionally mixed with sandy 
red. The section of the solid parts looks like light india-rubber. After 
long soaking in water, the Chinese cooks cut them up, and use them 
in making rich soups. 

Those who visit these parts for a cargo of biche-de-mar, complain of 
the tricks played upon them by the natives, forgetting that they them- 
selves have set the example, and that the hard dealings of the islanders 
may be regarded as retributive. 

Driving a hard bargain is one of the first arts of civilized life 
which the savage acquires, and the records of voyagers show it to be 
the first taught. Many have noticed that these people, and others in 
like position, have shown an utter ignorance of the relative value of 
articles ; and the most amusing instances have come under my o^vn 
notice of their offering goods in exchange for some desired object, with 
an utter disregard of any proportion whatever. 

There are some other resources of the inhabitants of Fiji which 
yet demand notice. In addition to the black and brown dyes already 
mentioned, the natives are acquainted with others of various colours, 
chiefly of vegetable origin, and the knowledge of which is almost con- 
fined to the women. To them, also, is intrusted the management of 
the pits in which the native bread — madrai — is fermented. These pits 
are round holes three feet deep, thickly lined at the bottom and sides 
with layers of banana leaves ; and into them are put about two bushels 
of either taro, kawai, arrow-root, bread-fruit, or bananas stripped of 
their skins. Inferior kinds of bread are made from the fruit of the 
mangrove, a large arum, and the stones of the dawd and kaveJca. The 
two last, with boro or pulaJca bread, are used only in certain districts. 
The root of the carrion-flower and some wild nuts are employed to 



INDUSTEIAL PEODTJCE, ETC. Y5 

bring the mass into a proper state of fermentation. Banana bread is 
the best, and, when fit for use, is very like hard milk curds ; but the 
sour, fetid smell of the pits is most offensive to a European. After 
the fruit is put in, the pit is covered, by turning down over each other 
the projecting leaves used for lining the sides, and thus keeping out 
the rain. Large stones are then placed on the top to press all down. 
When ready for use, a quanity is taken out, mashed, and mixed with 
either scraped cocoa-nut, papuan apple, or ripe banana, and then folded 
in leaves in small balls or rolls, when it is either boiled or baked. 
The unpleasant odour is greatly dissipated by cooking ; but the taste 
remains slightly, though not unpleasantly sour. Opinions differ as to 
the amount of nutriment contained in this food. It is certainly very 
useful to the natives, though many of them suffer from its too constant 
use. The inhabitants of rocky and unproductive islands receive effect- 
ual aid, in the form of baskets of native bread, from such as have an 
over abundant vegetable supply. Destructive gales sometimes sweep 
over the cultivated grounds, cutting off the ripening fruits, which, 
however, in their green state are fit for bread-making; and thus in 
another way the madrai, which disgusts strangers, serves to keep off 
famine, otherwise inevitable. 

Beside the supplies which are reared under the care of the native 
agriculture, the Fijian has an exhaustless store of food in the unculti- 
vated districts of the larger islands, where, among the wildest and most 
prolific luxuriance, he may gather refreshing fruits, or dig valuable 
esculents. Here he finds a large spontaneous supply of arrow-root, 
which, with cultivation and improvement in its manufacture, he will 
soon be able to send in large quantities to the home market, so as to 
compete successfully with the best West Indian samples. The bulou 
is a wild root, very like an old potato, and weighing from one to eight 
pounds. The yaha is a creeper, with a root very like liquorice, and 
used in the same way. The tirroot and turmeric grow wild, together 
with two sorts of yams, in abundance. The fruit and bulbous roots of 
the kaili — a sort of climber — are used in times of scarcity. Two 
kinds of tomato (solamim) are found, and eaten by the natives, boiled 
with yams, etc. The leaves of the bels are used as greens. , The 
nutmeg grows here unnoticed and unprized. Among other resources 
open to the Fijian, without any trouble but that of gathering, may be 
mentioned the hgolago and the vutu, — two kinds of nuts. Concernino- 
the latter, which tastes like our English earth-nut, the natives believe 
that if the young leaves are split, the husk of the nut will be tender. 
Tliere are also gathered in plenty the wi, or Brazilian plum, [S2:)ondias 
6 



■re 



FIJI AND THE FIJIANS. 



dulcis,) the wild fig, the kavika, or Malay apple, i^Eugenia Malaccensis^ 
aiid the shaddock. The tomitomi, tarawau^ and daiva are different kinds 
of wild plums. The fruit of the pandanus is also used by the natives. 
This remarkable tree, with its curious self-grown props or shores, is too 
familiar to need description. I have met with several instances in 
which the original root had no longer any connexion with the ground, 
while the tree was supported on a cluster of its supplementary props. 
The trunk is sometimes used in small buildings, but is chiefly valued 
for handles of garden-tools. The leaf makes good thatch and rough 




mats ; the flower gives scent to oil ; and the fruit is sucked, or strung 
into orange-coloured necklaces. 

The importance and value of the cocoa-nut is well known, and the 
uses to which it is put in Fiji are too numerous to detail. A remarkable 
fact, however, concerning this tree, may here be recorded. I am ac- 
quainted with two well authenticated cases of the nut-tree sending out 
branches. One at Mothe, after reaching a good height, branched off in 
two directions, and was consequently regarded with great veneration. 
The second and more remarkable case was found on the island of Ngua. 
Having grown about twenty-four feet high, a cocoa-nut tree struck out 
into Ave branches. A man told me that when he saw it, one of the 
branches had been blown off in a gale, and lay on the ground. He 
climbed up the trunk to the point of separation, but feared to ascend 



INDIISTEIAL PEODUCE, ETC. 77 

the branches lest they should break beneath his weight. He guessed 
them to be eighteen feet long, and some struck off obliquely for a few 
feet, and then resumed a perpendicular direction. The nuts were 
never gathered. 

A few words are due to the native forest-trees, which yield valuable 
timber, both hard and soft, in considerable plenty. Among the hard 
timbers, the vesi — supposed to be the green-heai't of India — is impor- 
tant, as giving to the canoes of Fiji their superiority over those of other 
groups. The wood is very compact and resinous, often resembling 
good mahogany in colour and curl. My own experience proves it to 
be little less durable than English oak. The tree is often four feet in 
diameter, with a white bark, and small scaly leaves. 

The bau is about the same size as the former, but more valuable for 
cabinet-work. It is of deep red colour, close and straight grained, some- 
times as compact as ebony, and susceptible of a high polish. The dilo 
i^Calophyllum) — the tamanu of Tahiti — abounds in Fiji, and often 
reaches a great size, being a durable wood of pretty grain. The damanu 
is a fine tree, and its timber fit for every department of carpentry. 
The natives prize it, on account of its toughness, for masts. The noko- 
noko or iron wood, ( Casuarina^ is used chiefly for clubs. The caukaru 
is equally hard, and has a grain more like a wainscot. It is used for 
the upper parts of houses, but soon perishes in the ground. The 
gayali, I think, is lance-wood. Cevua^ or bastard sandal-wood, is hard, 
yellow, of rich silky grain like satin-wood, and full of aromatic oil. 
The most druable wood I have met with in the islands, is the hudbua, 
which is very heavy, and resembles boxwood. When being wrought, 
it gives out a peach-like smell, and works quite fresh after having been 
cut for years. Yasidravu and mali are two useful woods, the former 
like cedar in colour, and the latter a little browner. Dahua and dakua 
salusalu are varieties of the DamariaAustralis,OT Pinus kauri: a very 
useful pine, when kept from the wet. The v'aivai is something like the 
tamarind : its wood is yellowish, and works very smooth ; it is as light 
as pine, but much more lasting, and is the best of all woods for decks, 
since it will bear exposure to the sun better than any. The white resi- 
dents greatly value it. There is also the viriviri^ which is very light ; 
and the rara, little heavier than cork. All the timbers here mentioned 
I have either used myself, or had them worked under my direction. 
Twice the number of useful woods growing in Fiji might be added to 
this short list. 

It will thus be seen that the natives of this group are furnished with 
a most abundant and diversified supply of all their Wants, a supply 



Y8 FIJI AISD THE FIJIANS. 

which, with the addition of proper care, would yield a considerahle and 
remunerative overplus for commerce. Many valuable products of other 
countries, greatly in demand at home, are already found wild and un- 
cared for in Fiji, or might be introduced with certain success. Arrow- 
root has already been mentioned. Cotton of superior quality, grows 
without attention, and might be cultivated to a very large extent. 
Many parts of the group are peculiarly adapted for coffee ; and, through- 
out, tobacco of the finest kind could be produced. Sugar-canes, with 
but imperfect attention, already flourish ; and rice might, perhaps, be 
grown in the broad swampy flats of the larger islands. There is good 
reason to hope that the enlightened enterprise of a better class of white 
settlers will, ere long, serve to develop the indigenous resources of Fiji, 
as well as to introduce, on an important scale, other valuable produce. 
The perils which have hitherto attended a residence among this people, 
have, in many of the islands, already gone ; and, in the rest, are giving 
way to the better influences of Christianity. 

This chapter may be fitly closed by an attempt to give a compendi- 
ous view of the Fijian year, which has no distinctly marked seasons 
analogous to those of more temperate climes. 

** For here great spring greens all the year, 
And fruits and blossoms blush in social sweetness 
On the self-same bough." 

January. — A few early yams dug. Bananas planted. Old bananas 
plentiful. Ivi-nuts and a few wis come in. 

February. — Wis and ivis plentiful. Dawa ripe. " First-fruit " 
of yams offered. Men fishing for turtle. Women making ivi-bread. 
Sugar-cane planted. 

March. — Yams ripe, and yam-stores built. Oranges ripe. New 
leaf of the ivi puts out. Turtle-fishing. Torrents of rain, with thunder 
and lightning. Native name, vulai hotahota^ i. e., " the month when 
leaves are dry." 

April. — Turtle-fishing. Yams dug. Oranges, shaddocks, and 
kavikas ripe. House-building. March and April are the native vulai 
kelikeli, " digging moons," and, with February, vulai tica, " rainy 
moons." 

May. — Building. Men out with vaic seine for fish. Arrow-root 
dug and prepared. Tarawus ripe. Yam-digging ends. New plots 
cleared, and a few early yams set. 

June. — Oranges, kavikas, wis, and dawas ripe. The kawai and 
bolous du(T. Vau seine in use. 



INDTJSTEIAI. PEODUCE, ETC. Y9 

July. — Patches of ground broken up for yam-beds. J une and July- 
are vulai liliwa, " cold moons." 

August. — All hands busily employed planting yams. Now, and in 
the following m^nth, flowers most plentiful. 

September. — Planting yams, kawais, and kumeras. Prom May 
till now are vulas teiiei, " planting moons." 

October. — Kawai planting continued. Bulous set ; wild ones dug. 
Kavikas and bread-fruit plentiful. Ivi in bloom filling the air with scent 
of violets. 

November. — Large kavikas. Bread-fruit. Wild yams dug. 

December. — Bananas planted. Some bread-fruit. 




CHAPTEE Y. 



THE PEOPLE. 




The population of the Fiji islands has been stated by some author- 
ities at 300,000 ; and by Commodore Wilkes, of the United States 
Exploring Expedition, at 133,500, which is nearer the truth, though 
somewhat too low; 150,000 1 am convinced being a truer estimate. 
My opinion of Wilkes's computation is based upon the following con- 
siderations. Several islands which he states to be uninhabited, have a 
small population ; and he is wrong in giving sixty-five as the number 
of inhabited islands, eighty being the real nimiber. Speaking of the 
larger islands, he correctly remarks that the climate of the mountains 
is unsuited to the taste and habits of the natives ; but he is not so cor- 
rect in confining the production of their food to the low ground. The 
cocoa-nut only is restricted to the coast ; yams, taro, and other escu- 
lents, flourish several hundred feet above sea-level, and the dwellers on 
the heights purchase fish of those on the coast, or supply its lack with 
fowls and pork. His deduction therefore does not hold good, that the 
interior of the large islands is thinly populated ; that there are not, for 
instance, more than 5,000 inhabitants in the inland districts of Great 



THE PEOPLE. 81 

Fiji. Adding therefore to the above considerations my own personal 
observation and inq^uirj, I must regard Wilkes's number as too low. 
and am persuaded that, whatever necessity had to do originally with 
the selection of the inland districts,- the . tribes dwelling there remain 
now from choice. 

Native tales about the great size and ferocity of the mountaineers, 
and of their going naked, deserve no credit ; the chief difference be- 
tween them and the rest of the people being that they bestow less care 
on their persons, and are more rustic in their manners. On visiting 
these highlanders, I always found them friendly, nor do I remember 
that they ever used me unkindly, though their opportunities of doing 
so were many. 

Both on the coast and inland, the population has diminished, within 
the last fifty years, probably one-third, and in some districts as much 
as one-half. The Chiefs do not migrate, as it is said was formerly the 
custom with the Hawaiians ; so that every town ruined in war is a 
proof of a minished population. Another strong evidence is the large 
quantity of waste ground which was once under cultivation, — more 
than can be accounted for on the principle of native agriculture. Ex- 
cept where the smaller islands have been entirely depopulated, the 
larger ones show the clearest signs of decrease in the number of inhab- 
itants — a decrease which has been very great within- the memory of 
men now living, and the causes of which, beyond doubt, have been war 
and the murderous customs of heathenism. Those who have thus 
passed away, if we may judge from their posterity, were, physically, a 
fine race of men. Some familiarity is needed to picture a Fijian justly ; 
for strangers camiot look on him without prejudice. They know that 
the history of his race is a scandal to humanity, and their first contact 
with him is certainly startling. Fresh from highly civilized society, 
and accustomed to the well-clad companions of his voyage, the visitor 
experiences a strange and not easily described feeling, when first he 
sees a dark, stout, athletic, and almost naked cannibal, the weird influ- 
ence of whose penetrating glance many have acknowledged. To sensi- 
tive minds the Fijian is an object of disgust ; but as this feeling arises 
from his abominable practices only, personal intercourse with him sel- 
dom fails to produce at last a more favourable impression. 

The natives of the group are generally above the middle height, 
well made, and of great variety of figure. They exceed the white race 
in average stature, but are below the Tongans. Men above six feet are 
often seen, but rarely so tall as six feet six inches. I know only one 
reliable case of a Fijian giant. Corpulent persons are not common, but 



82 FIJI AiTD THE FIJIANS. 

large, powerful, muscular men abound. Their mould is decidedly 
European, and their lower extremities of the proportion generally 
found among white people, though sometimes narrower across the loins. 
Most have broad chests and strong, sinewy arms, and the prevailing 
stoutness of limb and shortness of neck is at once conspicuous. The 
head is often covered by a mass of black hair, long, frizzled, and bushy 
sometimes encroaching on the forehead, and joined by whiskers to a 
thick, round, or pointed beard, to which moustaches are often added. 
The outline of the face is a good oval ; the mouth large, with white and 
regular teeth ; the nose well-shaped, with full nostrils, yet distinct from 
the negro type ; the eyes are black, quick, and restlessly observant. 
Dr. Pickering, of the United States Exploring Expedition, observes 
concerning the Eijian countenance, that it was " often grave and pecu- 
liarly impressive." * He further remarks, " The profile in general, 
appeared to be as vertical, if not more so, than in the white race ; but 
this, I find, is not confirmed by the facial angle of the skull, and it may 
possibly be accounted for by some difference in the carriage of the 
head. The Fijian skulls, brought home by the Expedition, will not 
readily be mistaken for Malayan ; they bear rather the negro outline ; 
but they are much compressed, and differ materially from all other 
skulls that I have seen."f The peculiar harshness of skin, said to be 
characteristic of the Papuan race, is more observable among the wilder 
inland tribes of Fiji, where less attention is paid to the constant bathing 
and oiling of the body. The complexion of the people varies, but the 
pure Fijian seems to stand between the black and the copper-coloured 
races. Dr. Pickering thought that he noticed " a purplish tinge in the 
Fijian complexion, particularly when contrasted in the sunlight with 
green foliage ; " and adds, " The epithet of ' purple men ' might be 
given to this race, if that of ' red men ' be retained for the ]\f alayan." J 
The nearest approach to the negro is found on the island of Kandavu. 
An intermixture of the Tongan and Fijian blood has produced a variety 
called " Tonga-Fiji," some members of which are good-looking ; but 
the class has not always been distinguished by its admirers from the 
true Friendly Islanders. 

Thakombau, the Chief known as " King of Fiji," is thus described 
by an American gentleman : " He is extremely good-looking, being 
tall, well made, and athletic. He exhibits much intelligence both in 
his expression of countenance and manners. His features and figure re- 

* " Eftces of IMiin," p. 147. t Ibid. 

X Ibid., p. 149. Captain Erskine, of IT. M. S. "Havannah," attributes what he calls "a bluish 
black tinge," in the colour of the Fijians, to " the quantity of hair on their bodies." 



THE PEOPLE. 83 

semble those of a European, and he is graceful and easy in his carriage." 
This opinion agrees with Captain Erskine's description of the same 
Chief. He says, " It was impossible not to admire the appearance of 
the Chief: of large, almost gigantic size, his limbs were beautifully 
formed and proportioned ; his countenance, with far less of the Negro 
cast than among the lower orders, agreeable and intelligent ; while his 
immense head of hair, covered and concealed with gauze, smoke-dried 
and slightly tinged with brown, gave him altogether the appearance of 
an Eastern Sultan. No garments confined his magnificent chest and 
neck, or concealed the natural colour of the skin, a clear but decided 
black ; and in spite of this paucity of attire — ^the evident wealth which 
surrounded him showing that it was a matter of choice and not of ne- 
cessity — he looked ' every inch a king.' " These descriptions will apply 
to many of the Fijian dignitaries ; and the difference between Chiefs 
and people is not so marked as in some groups : the lower ranks have 
neither the sleek skin nor portly mien of their superiors, yet supply a 
fair ratio of fine men, supple in joint, strong in limb, and full of ac- 
tivity. 

There is a prevailing opinion, that Albinoes occur more frequently 
among the Papuan race than elsewhere. My own observation tends 
somewhat to confirm this, as, during my residence in Fiji, I met with 
five specimens of this exceptional variety. In three of these, who were 
adults, the skin had an unnatural appearance ; it was whiter than that 
of an Englishman who had been exposed to the sun, and smooth and 
horny to the touch. Through the heat of the sun it was deeply cracked 
and spotted with large brown freckle-like marks, left by old sun-sores. 
All these persons suffered much from exposure to the sun, and never, 
as far as I could learn, became accustomed to the heat. The skin had 
a slight tinge of red, and hair, together with that of the head, of a flaxen 
colour. In two cases the iris was blue, and in the third there was a 
sandy tinge. The eyes were kept half closed, as though unable to bear 
much light. One man of this class I knew well. He lived for four 
years near me, and was industrious and good-tempered, and eventually 
became a Christian. Natives are sometimes seen with white hands or 
feet, the effect of disease ; but this blanched appearance never spreads 
over the body, neither are the parts affected painfully sensitive to the 
sun's heat. The last Albino that I saw, was a child of two or three 
weeks old, born of Christian parents who were young and healthy. 
It was a remarkable object, the skin being much whiter than the gen- 
erality of English infants, and very clear. A twin case occurred in the 
village of Na Vavi — a boy and girl, both of whom reached maturity. 



84 FIJI AXD THE FIJIANS. 

The aspect of the Fijian, considered with reference to his mental 
character, so far from supporting the decision which would thrust him 
almost outside of mankind, presents many points of great interest, 
showing that, if an ordinary amount of attention were bestowed on 
him, he would take no mean rank in the great human family, to which, 
hitherto, he has been a disgrace. Dull, barren stupidity forms no part 
of his character. His feelings are acute, but not lasting ; his emotions 
easily roused, but transient ; he can love truly, and hate deeply ; he 
can sympathize with thorough sincerity, and feign with consummate 
skill ; his fidelity and loyalty are strong and enduring, while his re- 
venge never dies, but waits to avail itself of circumstances, or of the 
blackest treachery, to accomplish its purpose. His senses are keen, and 
so well employed, that he often excels the white man in ordinary things. 
Tact has been called " ready cash," and of this the native of Fiji has a 
full share, enabling him to surmount at once many difficulties, and ac- 
complish many tasks, that would have " fixed " an Englishman. Tools, 
cord, or packing materials, he finds directly, where the white man 
would be at a loss for either ; and nature seems to him but a general 
store for his use, where the article he wants is always within reach. 

In social diplomacy the Fijian is very cautious and clever. That he 
ever paid a visit merely en passant, is hard to be believed. If no re- 
quest leaves his lips, he has brought the desire, and only waits for a 
good chance to present it now, or prepare the way for its favourable re- 
ception at some other time. His face and voice are all pleasantness, 
and he has the rare skill of finding out just the subject on which you 
most like to talk, or sees at once whether you desire silence. Earely 
will he fail to read your comitenance ; and the case must be urgent in- 
deed, wliich obliges him to ask a favour when he sees a frown. The 
more important he feels his business, the more earnestly he protests 
that he has none at all ; and the subject uppermost in his thoughts 
comes last to his lips, or is not even named ; for he will make a second, 
or even a third visit, rather than risk a failure through precipitancy. 
He seems to read other men by intuition, especially where selfishness 
or lust are prominent traits. If it serves his purpose, he will study 
difficult and peculiar characters, reserving the results for future use : 
if, afterwards, he wishes to please them, he will know how ; and if to 
annoy them, it will be done most exactly. 

His sense of hearing is acute, and by a stroke of his nail he judges 
of the ripeness of fruits, or soundness of various substances. 

Great command of temper, and power to conceal his emotions, are 
often displayed by the Fijian. Let some one, for instance, bring a val- 



THE PEOPLE. 85 

uable present to a Chief from whom he seeks a favour, it will be re- 
garded with chilling indifference, although it is, of all things, what the 
delio-hted superior most wished to possess. I well recollect how an 
old Chief on Lakemba received from my lips an important piece of in- 
formation, just arrived from Mbau. I communicated it under the im- 
pression that no one else in his village knew of it. His manner strength- 
ened this belief; for, by simply naming the source of my report, I 
secured his ear, and, as I proceeded, his jaw fell, his eyes dilated, the 
muscles of his face worked strongly, and long before I finished, the old 
man was a very impersonation of admiring attention. The effect was 
complete, and I paused at the end of my story, expecting the usual out- 
burst of exclamation ; but, to my mortification, the old Chiefs features 
relapsed into their wonted placidity, as he coolly replied, ' The messen- 
ger of the King had just finished telling us this news as you approached 
the house." 

The conduct of Absalom towards his brother Amnon is exactly de- 
scriptive of what often happens in Fiji : " And Absalom spake unto 
his brother Amnon neither good nor bad, for Absalom hated. Amnon." 
I have oflen witnessed such outward calmness and apparent indifference, 
when within — 

" Slumber'd a whirlwind of the heart's emotions." 

I was personally acquainted with the chief parties in the following trag- 
edy, which serves to illustrate the characteristic just noted. Tui Wai- 
nunu, the principal actor, was himself my informant. In the year 1851, 
his cousin Mbatinamu of Mbua was slain. Shortly after Mbatinamu's 
death, part of a tribe from the district where he. fell visited Tui Wainunu 
with a present of pottery, and were entertained by him for several 
days. One day, when the party from Na Mbuna were conversing with 
Tu Wainunu, their Chief, ignorant of their entertainer's connection with 
Mbua, mentioned Mbatinamu, saying that he was a fine young Chief. 
Tui Wainunu's suspicions were at once excited, and he, pretending en- 
tire ignorance of the deceased Chief, made several inquiries about him. 
This had the desired effect. The Mbuna Chief gave ISIbatinamu's his- 
tory, concluding thus : " I struck him to the earth, and was deaf to his 
entreaties for life." After describing how the corpse lay, he added, 
" I turned it upon its back, cut out the tongue by the roots, and ate it 
myself ! And see this cord, by which my chest key is suspended from 
my neck ; it was braided of the ornamental tufts of hair cut from his 
head." " And did you eat his tongue 1 " calmly asked the listener. 
" Yes," was the reply, " I killed him, and ate his tongue." The guest 



86 FIJI AJS^D THE FIJIANS. 

was already a dead man in Tui Wainunu's estimation ; but the execu- 
tion of his vengeance was deferred until the eve of the visitor's depart- 
ure. Then, after midnight, Tui Wainunu called round him a few 
trusty men, and walked with them to the house where the victims 
slept. A blow on the wall from the Chief's heavy club woke the in- 
mates, who, before they could recover from their surprise, were ordered 
out to die, while the wrathful avenger cried, " And can you fly, that 
you will escape from me 1 " The first who came out was placed in the 
custody of an attendant. The next fell with his skull smashed, and the 
next, and the next, until eleven dead or dying men lay at the feet of 
the executioners. Two women of the party were kept as slaves, and 
the man who came out first managed to escape in the confusion. All 
the rest, without the slightest warning, were suddenly butchered, and 
their bodies shared and devoured by the friends of Tui Wainunu, who 
" spake " to his ill-fated guests " neither good nor' bad." 

It is a trite observation, that the character of a people is shown in 
their proverbs. The proverbs of Fiji are plentiful, and in agreement 
with this rule. Of those which grow out of local or other peculiari- 
ties, there are many, and some have been already quoted. A great 
number might be added, did they not entirely lose their force by 
translation, while some cannot be rendered into another tongue at all. 
The following proverbial saying is often heard, when the setting sun 
casts long shadows : — 

" Sa coTca na dabea /" 

literally, " The dabea darts forth." The dabea is a large sea-eel which 
thrusts out its head from beneath the beds of coral, as the afternoon 
advances. 

Greediness is reproved in this couplet : — 

" Votavota Tco lewa mata ca : 
Digitaka Tea levu, Tea msa / " 

which may be thus paraphrased : — 

" Tour evil eje esteems your share too small, 
And prompts you greedily to aim at all." 

The spirit of another, used to shame a cruel husband, may be 

represented thus : — 

" what a valiant man you are, 
Who beat your wife, but dare not go to war ! ** 

An ill-regulated tribe, or family badly provided for, is sneered at 
as, " A mataqali yaitta,''^ " A family on whom the dew falls ;" i. e., 
unprotected. The result of wealth in adding care is thus set forth : — 



THE PEOPLE. 87 

" E dua nomu waqa Uvu 
E dua nomu vv^i levu : " 

*' If you have a great canoe, 
Great will be your labour too." 

The arithmetical skill of goddesses is an article of Fijian faith, and 

very high numbets are thus spoken of: — 

*' Sa will seva na alewa-Tcalou ; " 

" Goddesses, in counting them, would err." Gay attire, and trifling 
employment, are reproved as follows : — 

" Sa sega na lovo e iuta kina : " 

" No food is cooked thereby." I once heard a man say jeeringly to 
another of small means, who was looking wishfully at a costly 

box, — 

" Sa sarasara na ilea maravu : " 

" Becalmed and looking at fishes." The proverb supposes a person be- 
calmed, and longing for the fish which sport securely round his 

canoe. 

" Sa taumada na vana Tcai Kakodo : " 

" The Nakondo people cut the mast first." Improvidence and want 

of forethought are thus censured, which would prepare the mast before 

securing the canoe. 

" A medra wai na vosa a famata ddroi : " 

" The saucy take reproof like water," i. e., swallow it without 

thought. 

" Sa tuba leca na siga o go : " 

" An unimproved day is not to be counted : " and, — 

" A Tcena lay a sa vahaoqo, sa drau na Icena votu : " 

*' This is like its bud ; " (or calyx ;) " its results will appear a hundred- 
fold." These need no comment, and show that the Fijian can be 
serious, though he is very rarely so, except about trifles. 

The people have more than average conversational powers, and 
chattering groups while away the early night by retailing local news 
or olden legends. In sarcasm, mimicry, jest, and " chaff," they greatly 
excel, and will keep each other on the broad grin for hours together. 
A Mr. Hadley, of Wenham, cited by Dr. Pickering, says, "In the 
course of much experience, the Fijians were the only ' savage people' 
he had ever met with who could give reasons, and with whom it was 
possible to hold a connected conversation." * 

* " Eaces of Man," p. 173. 



88 FIJI AOTD THE FIJIAiq^S. 

That considerable mechanical skill exists among the Fijians, will 
have been already evident, and their cleverness in design is manifest 
in the carved and stained patterns which they produce. Imitative art 
is rarely found, except in rude attempts to represent, on clubs or cloths, 
men, turtles, fishes, guns, etc. Almost all their lines are straight or 
zigzag ; the curve being scarcely ever found in ornamental work, except 
in outlines. 

Of admiring emotion, produced by the contemplation of beauty, 
these people seem incapable ; while they remain unmoved by the 
wondrous loveliness with which they are everywhere surrounded. 

But the savageism of the Fijian has a more terrible badge, and one 
whereby he is principally distinguished by all the world, — his cruelty 
is relentless and bloody. That innate depravity which he shares in 
common with other men, has, in his case, been fostered into peculiar 
brutality by the character of his religion, and all his early training 
and associations. Shedding of blood to him is no crime, but a glory. 
Whoever may be the victim, — whether noble or vulgar, old or young, 
man, woman, or child, — whether slain in war, or butchered by treach- 
ery, — to be somehow an acknowledged murderer is the object of the 
Fijian's restless ambition. This, however, has more to do with the 
moral character of the people. 

It will already be manifest, that the Chiefs who have to rule sub- 
jects like these, must be shrewd and sagacious men ; and it will be 
seen more clearly presently, that only such men can insure respect 
and obedience. 

As the character of a people's mind will, of course, reveal itself in 
their language, a few words are due to that subject here, although its 
fuller consideration is reserved to a future chapter. All, therefore, 
that need be mentioned now concerning the Fijian language is, that it 
is full, vigorous, of considerable internal resources, flexible, and bold. 

Poetry, too, for the reason just named, deserves notice ; but of 
Fijian poetry, strictly so called, there is but little to be said. What 
has been remarked about the insensibility of the natives to all that is 
beautiful, will show that a true poet among them is indeed a rara avis. 
Living amidst an " unimaginable luxuriance of herbage, in a green- 
house-like atmosphere," surrounded with " the fresh flush of vegetable 
fragrance, calculated to regale the senses, exhilarate the spirits, and 
difluse through the whole soul a strange delirium of buoyant hope and 
joy," the mind of the Fi ian has hitherto seemed utterly unconscious 
of any inspiration of beauty, and his imagination has grovelled in the 
most vulgar earthliness. 



THE PEOPLE. 89 

The islands named as the most favoured abodes of the muses are 
Nairai and Thikombia-i-ra : on the former a man, and on the latter a 
woman, is blessed with the spirit of poesy — a poesy most difficult to 
define or describe, and which refuses to come within even the widest 
signification to which that much abused term is often stretched. The 
accounts which the poets give of themselves and their productions is 
amusing. They say that, while asleep, they visit the world of spirits, 
where a poetic divinity teaches them a poem, while, at the same time, 
they learn a dance corresponding to the song. The heaven-taught 
minstrels then return to their mundane home, and communicate the 
new acquisition to their friends, by whom, on their trading or festive 
visits, it is spread far and wide through every town and island. No 
alteration i^ ever made in the meTce — a word applied indifferently to 
both song and dance — however the language may differ from the 
dialect of the people among whom it is introduced : hence the natives 
are often ignorant of the meaning of many of their most popular songs, 
and express surprise if any one should expect them to understand 
them. The privilege of visiting the spirit-world is said by some to be 
hereditary. But there are many composers in Fiji who lay no claim 
to this distinction, but whose productions are nevertheless quite equal 
to those of the more honoured bards. These are generally a detailing 
of common events, varied with an occasional episode of fiction. Metre 
and rhyme are both aimed at, but neither secured with invariable 
success. As far as I have been able to ascertain, the natives judge of 
the merit of a composition by the uniformity of metre throughout, 
and the regularity with which each line in a stanza ends with the two 
same vowels. The great difficulty of such style is partly removed by 
the plentiful use of expletives, abbreviated or prolonged words, the 
omission of articles, or other most free poetic licence ; but a stanza of 
any length is rarely completed without some change of rhyme. Fre- 
quently the first of the two vowels is dropped, and the rhyme sustained 
with the last only. The best specimen I have seen, was the production of 
a youth under my own care at Tiliva : it contained eighteen lines, each 
of which, without th3 use of expletives, ended in the diphthong au. 
One example from the Fijian Hades is rhymed by a consonant fol- 
lowed with the vowel a ; this fails in four lines. Some mehes are in 
triplets. Fijian poems may be divided into dirges, serenades, wake- 
songs, war-songs, and hymns for the dance. The last class is most 
numerous, and includes many th t might be termed historic. In 
legendary songs, the native love for exaggeration is freely indulged. 
One, for instance, tells of a crab so large that it grasped in its claw 



90 FIJI AND THE FIJIANS. 

a man, who, though between the forceps, received no injury. A bold 
fellow who climbed the monster's shell was not so fortunate, being 
dashed to pieces by a back-stroke from one of its limbs. 

The following story, which is the basis of a very popular meke, 
will give some idea of the general character of such compositions, and 
also illustrate Fijian customs. Nai Thombothombo, it is said, is a 
land of gods, among whom a few human beings are allowed, by privi- 
lege, to reside. One of the gods, Rokoua, gave his sister in marriage 
to another divinity, named Okova. The match was one of unusual 
happiness ; but, in confirmation of the adage, " The course of true love 
never did run smooth," Okova had shortly to mourn the loss of his 
wife, and that under circumstances of peculiar distress. The lady had 
accompanied her lord to the reef on a fishing excursion, when she was 
seized by a vast bird, surpassing the Rok of the Arabian tale, and 
carried away under its wing. The bird which thus took Tutuwathi- 
wathi, is known to some as Nga-ni-vatu, " Duck of the r. ck," and to 
others as Ngutulei. Okova hastened, in an agony of distress, to his 
brcther-in-law Eokoua, and, presenting a root of yaqona, besought his 
assistance. They set off in a large canoe in pursuit of the lady, and, 
on their way, came to an island inhabited by goddesses, where, says 
the song, " there existed no man, but they while away their time in 
sports." Eokoua thought to make this their journey's end, saying to 
Okova, " Let us not sail further in search of Tutuwathiwathi : here is 
a land of superior ladies, and abounding in precious cowries." But 
these had no charms for the faithful and disconsolate husband, who 
replied, " Nay, Rokoua, not so ; let us seek Tutuwathiwathi only." 
Arriving at the Yasawas, the brothers inquired where the Duck-of-the- 
rock could be found, and were directed to Sawailau, but did not find 
the bird in its cave. On looking around, they perceived one of Tutu- 
wathiwathi's little fingers, which Okova took as a precious relic, rightly 
concluding that his wife had been devoured. Having rested awhile, 
the two gods saw the devourer appr aching ; " for his fog-like shade 
shut out the face of the sun." In his beak he carried five large turtles, 
and in his talons ten porpoises, which, on reaching the cave, he began 
to eat, without regarding thj intruders. Rokoua proposed to spear 
the monster, but, Okova entreated him to pause while he prayed to 
three other gods to aid them by causing the wind to blow. The 
prayer was heard, and a wind blowing into the cave spread out the 
bird's tail : R koua seized the opportunity, and struck his spear 
through its vitals. The spear, though very long, was entirely hidden 
in the body of the bird. It was now proposed to make a new sail of 



THE PEOPLE. 91 

one of the \Ying-feathers ; but as its weight would endanger the canoe, a 
smaller feather was selected, by means of which they sailed safely 
home. Before starting, however, they cast the dead bird into the 
sea, thereby causing such a surge as to " flood the foundation of the 
sky." 

This is given as a fair specimen of a Fijian meke of the common 
kind. Many more might be cited, were it necessary ; but only such 
will be brought forward as are strikingly illustrative of style, or of the 
rise of a better state of things among the people. 

A sort of dialogue or antiphony is common in the melees ; but 

one in regular triplets is not usual. The following is a good 

example : — 

MATA. — " Ai tuhutuhu lea muri wailala, 
Muria mai na iubu levu Idla, 
VaJcavuravura, e mala ni darataP 

DOMO MAI LOMA. — '* Vuva ca oqori, se vura vinaka f 
Zalaqila sa yadra cala 
Cabo dali, Keitou vakatama." 

MATA. — " Na VUi-levu, Jca sa samu lata, 
Sa dravutaki na Jcena tamata, 
Me tou se M tubu levu lalo^ 
Dulena. 
" Ka vuTci na losulu, ka yau 
Na Dilolevu ka vakatav.tau, 
Me qorica toka ko Tnicakau, 
Ka bar a curu loloma koi au : 
Mo curu mai ko Adi kea Ban, 
Na rerega ko solia vei au, 
QoqoU sili a lewa ni Lasakau, 
Bogi mai ko ligoligoci au." 

In the above, a Mata or herald is supposed to poclaim an official 
message, when " a voice from within" inquires as to its purport, to 
which he replies by announcing some disastrous occurrences on Viti 
Levu. The dulena which is found in many mehes, is a sort of epode, 
rarely having any reference whatever to the preceding subject, but 
being generally, as in the present instance, the vehicle of indelicate 
allusions, in which the point and beauty of the song are thought to 
consist. Hence when a native yields to the purer influence of 
Christianity, he bids farewell to the nocturnal dance ; and a knowledge 
of the above fact will enable those to form a better judgment, who have 
condemned the practice of the Missionaries in discountenancing the 
native dances. 

Some few of the mehes rhyme fairly throughout, and preserve a 
7 



92 FIJI A^T> THE FIJIA^^S. 

uniform measure. This, however, is rare. The lines are sometimes, 
though not often, iambic ; in other instances, trochaic, frequently with 
a remaining syllable. The anapaest and dactyl are sometimes intro- 
duced. 

The subjoined is a literal translation of a native poem on the 
Sepulture and Resurrection of our Lord, and will serve as an example 
of a more elevated style of Fijian poetry : — 

" The Saviour of mankind has expired ; 
And the gloom of an eclipse covers the world. 
The Sun is ashamed, and ashamed is the Moon ! 
Joseph carried away the body, 
And buried it in a new tomb. 
The world's atonement buried lies : 
Three nights it lay in the grave. 
And the inhabitants of Judaea rejoiced ! 
Then of the angels there came two ; 
The faces of these two flamed like fire, 
And the children of war fell down as dead. 
They two opened the sepulchre of stone, 
And the Redeemer rose again from the dead. 
The linen lay folded in its place. 
I stamp underfoot the tooth of the grave ! 
And where now, Death, is thy might? 
Take to thyself thy envenomed sting : 
I pledge a wide-spread exemption. 
Shout triumphantly, sons of the earth ; 
For feeble now is the tooth of the law ! " 

Chorus. — " Suvaia suva." 

In chanting, the chorus is repeated at the end of each line. The 
love of the natives for their poetry amounts to a passion. They 
assemble nightly for recitation exercises, and enliven their daily tasks 
by frequent snatches of songs, sung to a sort of plaintive chant, 
limited to a few notes, and always in the major key. Some have 
thought it to resemble the singing in a Jewish synagogue. 

In detached fragments, frequently and often appropriately intro- 
duced, the poetry of Fiji is certainly shown to the greatest advantage. 
Indeed, there is no lack of poetic phraseology in the language, and all 
but the professed poets make use of it. Death is often spoken of as a 
sleep, and the same figure is used with reference to fluids in a congealed 
state. Dying is described by the same terms as the sunset. A 
swearer is said to be " armed with teeth," and ignorance is " the night 
of the mind." The native describes the furling of a sail in the same 
language as the bird folding its wings for rest : and the word which 



THE PEOPLE. 93 

expresses " modesty" {lumalumd) suggests the softened, retiring light 
of evening. 

Epigrammatic couplets are abundant in Fiji, and some have already 
been given. One or two more may be added. The first is made for 
confederates in sin : — 

^* Oiho Tco tagi ; " You must cry ; 

Oi au lau caM." And I'll deny." 

The next speaks for itself : — 

" Turaga o qo e dauvuvu, 
Mai haria na vatu Tea tuJ* 

" This Chief is jealous : let him nibble a stone." Another sets forth 
the fame of the Viwa people for propagating a report : — 

" Tukutulcu e rogo malua ; 
Bogo hi Viwa cacavalcabuka" 

" Eeports go slowly ; but, on reaching Viwa, spread like fire." A 
man's claim on his friend is thus put : — 

" Noqui tau, '* My friend, 

SoUa noqu yau^ Give me some property." 

With reference to children, the jingling question is asked and an- 
swered, — 

" Uci cei ? " Like whom ? 

Tlci leiP Like his father." 

The people often force their words into a sort of rhyming corre- 
spondence. For example : — 

^^ Martini sautanini.^^ "A miser will tremble." 

'' Malua marusa." " Delay is ruin." 

The material for a higher class of poetry evidently exists both in 
the Fijian mind and language ; and there can be no doubt that as the 
former becomes refined, so will the latter be exalted by means of 
Christianity. As the spirit of the Fijian escapes from the fetters of 
a most tyrannous superstition, and his imagination is no longer defiled by 
an unchecked appetite, or dwarfed by selfishness, or darkened by cruelty ; 
as his heart yields to the softening and hallowing power of the Gospel, 
a purer passion and loftier sentiment will find utterance in higher and 
holier strains ; God's works of beauty shall no longer appeal in vain 
for a tribute of loving wonder ; a great and widening feeling of brother- 
hood shall kindle a strange glow in the heart, which, like some harp 
that has long been cast aside, shall, strung with new and grander chords, 



94 FIJI Als^D THE FIJIAXS 

give forth music most excellent. The Christian mehe already quoted 
may be referred to as, at least, a promise and earnest of that better 
poetry which the Fijian will have to number among the abundant 
blessings brought to him by the religion of Jesus. 

Tlie transition is easy from this point to the moral aspect of the 
people of Fiji. In these islands, the theory of those who teach the 
innate perfectibility of man — an improvement ever developing itself with 
all the certainty of a fixed law — has had a thorough test, resulting in 
most signal failure. The morality of the heathen has been a pet subject 
with a certain class ; but experience teaches that the morality of which 
he often makes an imposing show, is negatived by the principle of evil 
within him. Every law of the Second Table is, more or less, acknowl- 
edged ; and every one is habitually and flagrantly broken. The 
movement apparent in the moral history of Fiji has been steadily and 
uniformly from bad to worse. Old men speak of the atrocities of recent 
times as altogether new, and far surpassing the deeds of cruelty which 
they witnessed fifty years ago. 

Pride and covetousness exercise a joint tyranny over the native 
mind. The Fijian is proud of his person. If he can add a clean masi 
to a well-oiled body and a bushy head of hair, his eye, his step, his 
every attitude is proud. Conversing one day with an old Somosomo 
priest, I mentioned the destitute condition of some of the natives of the 
New Hebrides, adding that they thought themselves very wise, and had 
many gods. The priest could not conceal his displeasure at the latter 
part of my remark. " Not possessed of masi^ and pretend to have 
gods ! " he muttered repeatedly with great contempt, evidently thinking 
that the few yards of masi round his own loins gave him an immense 
superiority over those poor creatures, whose presumption seemed so 
great in pretending to have any gods ! 

An amusing case occurred near my house. A heathen woman com- 
plained of being subject to the solicitations of some god, who was always 
standing near to entice her to him. Her husband appealed to me, 
either to drive away the god or his wife's delusion. The Rev. John 
Hunt was staying with me at the time, and we went together to the 
dwelling of the woman, he armed with a large dose of Epsom salts, and 
I with a bottle of spirits of hartshorn. On our arrival, we found the 
house filled with people, and the woman on her back in the midst, 
shouting lustily, " Let me alone, that I may return ! " The excitement 
was very great ; but the shouting was considerably checked by the 
sudden application of the hartshorn to her nose. When a light was 
brought, we discovered that our patient was by no means a Venus, 



THE PEOPLE. 95 

which led Mr. Hunt to observe, with dry gravity, " Truly she is a 
beauty : what a fancy the god must have who can desire her ! " A 
burst of laughter from the spectators, in which the husband outlaughed 
the whole, followed this remark. The treatment was most successful. 
The woman's pride was so stung, that she at once sat up, assuring us 
that the god had gone away, and that she needed no more medicine. 

The Fijian is very proud of his country. Geographical truths are 
unwelcome alike to his ears and his eyes. He looks with pleasure on 
a globe, as a representation of the world, until directed to contrast Fiji 
with Asia or America, when his joy ceases, and he acknowledges, with a 
forced smile, " Our land is not larger than the dung of a fly ; " but, on 
rejoining his comrades, he pronounces the globe a " lying ball." The 
process by which a savage has his lofty views of his own country hum- 
bled gives him pain, which a feeling mind cannot witness without 
sharing. There is a danger, too, of the assurance and energy springing 
from his falsely conceived dignity giving way to listlessness and dis- 
couragement, as the pleasing error departs. Many, however, struggle 
against this feeling. Tliey listen to the reports of foreigners about their 
own countries, and, knowing that on such a subject they could not speak 
the truth, comfort themselves by believing that the white man is, of 
course, telling lies. They repeat a common saying, — " the lie of a far 
away path," — and hope the best for Fiji. 

It will not, therefore, excite surprise that a travelled Fijian com- 
mands little respect from his countrymen. His superior knowledge 
makes him offensive to his Chiefs, and irksome to his equals. A 
Rewa man who had been to the United States, was ordered by his 
Chiefs to say whether the country of the white man was better than 
Fiji, and in what respects. He begged them to excuse him from 
speaking on that subject, but without avail. He had not gone far in 
telling the truth, when one cried out, " He is a prating fellow ; " an- 
other, " He is impudent ; " some said, " Kill him ! It is natural that a 
foreigner should thus speak, but unpardonable in a Fijian." The luck- 
less traveller, finding his opinions so little relished, made a hasty 
retreat, leaving his enraged betters to cool down at leisure, — a process 
considerably hastened by his absence. 

Anything like a slight deeply offends a native, and is not soon for- 
gotten. Crying is a favourite method of giving utterance to wounded 
pride. If the suffering individual is a woman, she will sit down, — the 
more public the place the better, — she will sigh, sob, whine, until she 
gets a good start, when she will trust to the strength of her lungs to 
let every one within hearing know that one of their species is injured. 



96 FIJI Aim THE FUIANS. 

A reflection on a woman's character, her rank, her child, her domestic 
qualifications, or any one of a hundred other things, gives sufficient 
occasion for a wearisome cry. Nor is this demonstration restricted to 
the sex : men adopt it also. I once saw four villages roused, and many 
of the inhabitants under arms, in consequence of a man crying in this 
style : " War ! war ! -Will no one kill me, that I may join the shade 
of my father 1 "War ! war ! " This was the cry which, one clear day, 
sounded with singular distinctness through the air, and drew many 
beside myself to the top of a hill, where we found a little Mata goaded 
to desperation, because his friend, without consulting him, had cut sev- 
eral yards from some native cloth which was their joint property. To 
be treated so rudely made the little man loathe life ; and hence the 
alarm. A native of Mbua put together the frame of a house, and then 
applied to his fi-iends, in due form, for help to thatch it. They readily 
assented ; but in the course of the conversation which ensued, a remark 
was made that touched the pride of the applicant, who angrily resolved 
to make the unfuiished house a monument of his high stomach, by leav- 
ing it to rot ; as it actually did, in front of my own dwelling. 

Few things go more against a native's nature than to be betrayed 
into a manifestation of anger. On the restraint and concealment of 
passion he greatly prides himself, and forms his judgment of strangers 
by their self-control in this particular. When the hidden flame bursts 
forth, the transition is sudden from mirth to demon-like anger. Some- 
times they are surprised into wrath, or vexed beyond endurance ; when 
they throw off all restraint, and give themselves up to passion. The 
rage of a civilized man, in comparison with what then follows, is like the 
tossings of a restless babe. A savage fully developed — physically and 
morally — ^is exhibited. The forehead is suddenly filled with wrinkles ; 
the large nostrils distend and smoke ; the staring eye-balls grow red 
and gleam with terrible flashings ; the mouth is stretched into a mur- 
derous and disdainful grin ; the whole body quivers with excitement ; 
every muscle is strained, and the clenched fist seems eager to bathe 
itself in the blood of him who has roused this demon of fury. When 
anger is kept continually under curb, it frequently results in sullenness. 
Pride and anger combined oflen lead to self-destruction. A Chief on 
Thithia was addressed disrespectfully by a younger brother : rather 
than live to have the insult made the topic of common talk, he loaded 
his musket, placed the muzzle at his breast, and, pushing the trigger 
with his toe, shot himself through the heart. I knew a very similar 
case on the Yanua Levu. But the most common method of suicide in 
Fiji is by jumping over a precipice. This is, among the women, the 



THE PEOPLE. 97 

fashionable way of destroying themselves ; but they sometimes resort 
to the rope. Of deadly poisons they are ignorant, and drowning would 
be a difficult thing ; for, from infancy, they learn to be almost as much 
at home in the water as on dry land. 

Boasting generally attends upon pride, and in Fiji reaches to a very 
high growth. As among more civilized peopfe, pride of pedigree is 
largely indulged ; and should a native imagine that you are ignorant 
of his real origin, he will take care to fix it high enough, and support 
his pretensions by affecting to treat you as his inferior. Toki, a Chief 
of Raviravi, used to speak of himself as the offspring of a turtle, re- 
garding all other Chiefs as the progeny of inferior fishes. The ruler 
of a few little islands finds no difficulty in exalting himself above 
European Monarchs, and designates any of their subjects who may live 
within his domain, as " his animals." It is a very rare and difficult 
thing for a Fijian to give an impartial account of any transaction in 
which he took part, the most trifling incident being always greatly 
magnified. Had not this been natural, yet would the natives have 
learned to brag from the example of their gods, who take advantage 
of their visits to earth to boast of their mighty deeds. The Fijian 
language supplies a smart jest against these self-trumpeters, in the 
onomato-poetic name of their parrot, — kaka ; hence they accost the 
boasting egotist : " Ah ! you are like the kaka ; you only speak to 
shout your own name." 

Where there is habitual boasting, there must be occasional lying. 
Among the Fijians the propensity to lie is so strong, that they seem to 
have no wish to deny its existence, or very little shame when convicted 
of a falsehood. Ordinary lies are told undisguised, but, should it be 
necessary, a lie is presented with every appearance of truth. Adroit- 
ness in lying is attained by the constant use made of it to conceal the 
schemes and plots of the Chiefs, to whom a ready and clever liar is a 
valuable acquisition. The universal existence of this habit is so 
thoroughly taken for granted, that it is common to hear, after the 
most ordinary statement, the rejoinder, " That's a lie," or something to 
the same effect, at which the accused person does not think of taking 
offence. Anything marvellous, on the other hand, meets with ready 
credence. Walking with a shrewd old native for my guide, on Vanua 
Levu, he directed my attention to some stones at the side of the path : 
" These," said he, " mark the place where a giant was slain while I was 
a little boy. This stone marks where his head lay, that where his 
knees, and these where his feet reached." Measuring the distance with 
my walking staff, I found it twenty-five feet six inches ! " Well done, 



98 FIJI AND THE FIJIANS. 

Fiji ! " I shouted. The old man was startled at my incredulity ; for he 
evidently believed the tale. Natives have often told me lies, evidently 
without any ill-will, and when it would have been far more to their ad- 
vantage to have spoken the truth. The Fijians hail as agreeable com- 
panions those who are skilful in making tales, but, under some circum- 
stances, strongly condemn the practice of falsehood. As " shocking- 
accident-makers," these people would greatly excel ; they could supply 
every variety without limitation, and the most tragic and mournful 
without compunction. " A Fijian truth " has been regarded as a syno- 
nym for a lie, and foreigners, wishing to be rightly informed, caution 
the native not to speak " after the fashion of Fiji," a reflection which he 
turns to his own advantage when brought before the stranger for some 
misdemeanor, by assuring him that his accusers speak " after the fashion 
of Fijians." On matters most lied about by civilized people, the native 
is the readiest to speak the truth. Thus, when convicted of some 
oflfence, he rarely attempts to deny it, but will generally confess all to 
any one he esteems. Upon the whole, I am disposed to attribute the 
remarkable prevalence of falsehood to frivolous indifference, and the 
universal tendency of the people to pry into each other's affairs. Tliis 
habitual concealment or disguise of the truth presents a great difficulty 
to the reforming labours of the Missionary, causing him sometimes the 
bitterest disappointment. After the actual untruth of the lips is laid 
aside, the principle of misrepresentation survives in the heart, and often 
leads to prevarication, or such a modifying of the truth as to make it 
seem other than it is. The following incident shows that lying, ^er se, 
is condemned and considered disreputable. A white man, notorious 
for falsehood, had displeased a powerful Chief, and wrote asking me to 
intercede for him. I did so ; when the Chief dismissed the case briefly, 

saying, " Tell that no one hates a foreigner ; but tell him that 

every one hates a liar ! " 

The Fijian is a great adept in acting as well as telling an untruth. 
The expectation of an order to set about some difficult job, often makes 
a man wear his arm in a sling : another, while seeming to work with 
fearful exertion, is all the time careful not to strain a single muscle ; 
and the appearance of seeking their neighbour's benefit, while intent 
only on their own, is shown continually. It has already been seen that 
the Fijian can be cruelly deceitful. Here is an instance in which for- 
eigners were concerned. Four seamen left Fotuna for Fiji in a canoe less 
than thirty feet in length. They sighted land after being one night at 
sea, and, in a few hours, were in communication with the natives of 
Thikombia-i-ra. One of the sailors, having formerly lived in the group. 



THE PEOPLE. 99 

knew a little of the language, and went ashore to ask where they were. 
A native, who had adjusted his masi in the style of a lotu dress, said, 
'' This is Somosomo ; we are Cliristians, and I am Teacher in this 
place." This was pleasant news to the inquirer ; but, on lookmg round, 
he saw the ^vi'eck of a boat on the beach, and on one of the natives a 
pea-jacket which had belonged to a white man who had miserably per- 
ished by the hands of the savages. Though his suspicions were thus 
aroused, the sailor preserved his self-command, and very composedly 
replied, " This is good ; this is the land I seek : I ^vill return and bring 
my companions on shore." Directly on reaching the canoe, he an- 
nounced their danger to his comrades, and the sail was immediately 
hoisted. A native who had laid hold on the end of the canoe was 
frightened off, by having a rusty musket presented at him. Those on 
shore, seeing their prey likely to escape, gave a loud shout, when many 
more rushed out from their ambush, and a shower of bullets followed 
the canoe. Several passed through the sail ; but as the savages fired 
high, the little party escaped uninjured, and one of them afterwards 
related the circumstances to me. 

Here is another true tale of Fijian vengeance and 'deceit. Nalila, a 
late Chief of Lasakau, evaded the sentence of death for three years by 
keepmg himself a close prisoner on the island of Viwa. At the close 
of this term a reconciliation having been effected, and his enemies pro- 
fessing a sincere affection for him, the exile ventured to return to 
Mbau, where his restored friends lived, and passed a comfortable day 
with them. Ngavindi, his chief foe, was said to be sick, yet spent a 
little time in Nalila's company. On the second night, as they and sev- 
eral of their friends sat socially round the yaqona bowl, the report of a 
musket was heard, and Xalila fell. Ngavindi sprang on his feet to 
finish the deed with his club, when Nalila's father, hoary with age, 
begged him to show mercy, but only drew to himself the fiiry of the 
Cliief, who, with one fierce blow of his club, struck the old man to the 
earth a corpse. The heart, liver, and tongue of Nalila were quickly 
cut away and devoured, and the mutilated body given up to the tears of 
the widow. 

Covetousness, begetting envy, theft, and ingratitude, and leading to 
the blackest crimes, is strong in the Fijian. Prompted thereby, the 
natives have murdered wliite traders, to gain property of small value. 
The known prevalence of the same vice has caused the enactment of 
stringent regulations among the people themselves, such, for instance, 
as the tabu kalaicatha. This means, to stride over, and, by accommoda- 
tion, to pass by, as a canoe in sailing by a town. If the town is one to 



100 FIJI AND THE FIJIAKS. 

which those on the canoe are subject, it is expected that they will stop 
and report their errand : should they neglect this, they are regarded as 
smugglers, trading for their own independent advantage ; an offence 
sometimes punished with death. 

Covetousness will not even let the dead rest. On my last visit to 
Nai Vuki, I found the lotu people in trouble about a disturbed grave, 
wherein they had buried a Christian female, wrapping the body in a few 
yards of calico. The shroud of the dead woman excited the cupidity 
of the heathen, who resolved to strip the corpse, in which attempt they 
were surprised and defeated. 

Theft is regarded in Fiji as a very small offence, and even as none 
at all when practised on a foreigner. When I was preparing once to 
visit the Yaro district on Vanuambalavu, a Chief who had some influ- 
ence there kindly gave me a letter of introduction to the Yaro Chiefs, 
in which he requested them to " treat me kindly, to prevent their peo- 
ple being impudent, and stealing the poles, sculls, and ropes belonging 
to my canoe." 

Meaner men steal under the direct sanction of the Chiefs, who are 
quite ready to punish them if detected, as, by so doing, they effect a 
threefold object : they appear to discountenance the practice, satisfy the 
plaintiff, and chastise the thief for his unskilfulness. Success, without 
discovery, is deemed quite enough to make thieving virtuous, and a 
participation in the ill-gotten gain honorable. 

The Rewa Chief who told a gentleman of the United States Navy 
that he wished to send his daughters to the Mission school, but could 
not because the attendants there were such thieves, used to supply the 
Missionaries with servants, who had special charge from him to rob 
those with whom they lived. Boats are often robbed by parties visit- 
ing them for that express purpose, but ostensibly for barter. Although 
these cannot be out of sight, and are closely watched, yet, under such 
circumstances, they are adroit enough to steal a musket or a pig of 
lead, and drop it overboard. When the boat is gone, a diver brings up 
the booty. 

A master of a vessel lately complained of some natives stowing 
away an iron pot in their sleeping mats ; and the truth of this unlikely 
trick is countenanced by one played upon us at Lakemba, where a na- 
tive managed to secrete a dinner-plate under his narrow masi. A list 
of things stolen from the Missionaries would not be a short one ; and 
the surprise of Europeans at some of the articles named, would not 
exceed the perplexity of the pilferers in endeavouring to discover theii 
use. 



THE PEOPLE. 101 

Early visitors to savage lands tell of the willingness with which the 
people gave up their goods for the gratification of the strangers ; but 
they expected a similar generosity in return, and simply supposed that 
they would be allowed to claim whatever they might fancy. On find- 
ing, however, that this was not the case, they helped themselves. 
Whatever excuse is in this, ought to be granted to the islanders, whose 
practical lessons from the whites on the distinction of meum and tuum 
have been cruelly and bloodily enforced. 

As to the power of envy in the Fijian nature — an emotion so fruit- 
ful of trouble to its subject, and injustice and ill-will towards his neigh- 
bours — I would merely give an illustrative and striking confession of 
Eatu Lewe-ni-lovo, with whom I was conversing on this topic near the 
seashore. I inquired, " When will you Chiefs cease from your envious 
plottings ? " "I cannot tell," he replied ; " envy will not let us heatheji 
rest. We see our likenesses in the ocean before us ; it ebbs and then 
it flows again, and rests not : we are like to it ; we know no peace." 

Ingratitude deeply and disgracefully stains the character of the 
Fijian heathen. A book might be filled with instances. Four years' 
experience among the natives of Somosomo taught me that if one of 
them, when sick, obtained medicine from me, he thought me bound to 
give him food ; the reception of food he considered as giving him a 
claim on me for covering ; and, that being secured, he deemed himself 
at liberty to beg anything he wanted, and abuse me if I refused his 
unreasonable request. I treated the old King of Somosomo, Tuithakau 
If. for a severe attack of sickness, which his native doctors failed to re- 
lieve. During the two or three days on which he was under my care, 
he had at his own request tea and arrow-root from our house ; and, 
when recovered, his daughter waited on me to say that he conld now 
eat well, and had sent her to beg an iron pot in which to cook his food t 
One more example. The master of a biche-de-mar vessel took a native 
under his care whose hand was shattered by the bursting of a musket. 
The armourer amputated the injured part, and the man was provided 
for on board the vessel for nearly two months. On his recovery, he 
told the master that he was going on shore, but that a musket must be 
given him, in consideration of his having been on board so long. Such 
a request was, of course, refused ; and, after having been reminded of 
the kindness shown him, to which he probably owed his life, the un- 
reasonable fellow was sent ashore, where he showed his sense of obliga- 
tion by burning down one of the Captain's drying-houses, containing fish 
to the value of three hundred dollars. 

Intense and vengeful malignity strongly marks the Fijian character. 



102 FIJI AND THE FIJIANS 

When a person is offended, he seldom says anythmg, but places a 
stick or stone in such a position as to remind him continually of his 
grudge, until he has had revenge. Sometimes a man has hanging over 
his bed the dress of a murdered friend ; or another will deprive him- 
self of some favourite or even necessary food ; while another will forego 
the pleasures of the dance ; all being common ways of indicating sworn 
revenge. Sometimes a man is seen with the exact half of his head 
closely cropped, to which disfigurement another will add a long twist 
of hair hanging down the back ; and thus they will appear until they 
have wreaked vengeance on those who slew their wives while fishing on 
the reef. From the ridge-pole of some Chiefs house, or a temple, a roll 
of tobacco is suspended ; and there it must hang, until taken down to 
be smoked over the dead body of some one of a hated tribe. A 
powerful savage, of sober aspect, is seen keeping profound silence in 
the village council. To ordinary inquiries he replies with a whistle. 
His son, the hero of the village, fell by a treacherous hand, and the 
father has vowed to abstain from the pleasures of conversation, until he 
opens his lips to revile the corpse of his son's murderer, or to bless the 
man who deprived it of life. Irritating songs are employed to excite 
the hatred of those who are likely to let their vengeance sleep. The 
youths of the place assemble before the house, and, leletaka^ or lament, 
that none revenge the death of their friend. The effect of such a song, 
framed so as to appeal to the most sensitive points of the Fijian's nature, 
is to awaken the malice and fury of those to whom it is addressed with 
all their o]'iginal force, and vows of bloody retribution are made afresh. 
Impatient to accomplish their purpose of revenge, the natives some- 
times have recourse to witchcraft. Reeds or sticks, imbued with evil 
power by the necromancer's art, are placed in the path of the victim, 
that he may be wounded thereby, and stricken with disease or death, 
according to the potency of the charm. Instead of the reeds, leaves are 
sometimes used. Chiefs coimtenance a kind of Thuggism, availing them- 
selves of the assassin's help to get rid of a rival, or punish an enemy. 
The Fijian Thug is named Baii-Kadi (" Tooth of the black ant "). 
One of this class was employed by Thokonauto, the Rewa Chief, to kill 
his rival Nanggaraninggio. In the stillness of the night, the assassin 
stole into a lone house belonging to his intended victim ; but which 
happened to be occupied only by a powerful Tahitian, named Aboro, a 
faithful friend of Nangganinggio, who was sleeping nearer to the town. 
Groping round in the dark, the assassin found the berth, or raised shelf, 
on which Aboro was sleeping, and struck at him with a hatchet. The 
blow, fiilling on a bamboo tie-beam, woke the Tahitian, who sprang up 



THE PEOPLE. 103 

and grappled with the miscreant, not, however, without receiving deep 
wounds on his arm. In the dark the two men struggled, until Aboro 
put an end to the conflict, by stabbing the other in the breast with a 
long knife. 

Fijians express their malice in strong terms. " My hatred of thee 
begins at the heels of my feet, and extends to the hairs of my head." 
An angry Chief sent the following message to the object of his dis- 
pleasure. " Let the shell of the vasua " (the giant oyster) " perish by 
reason of years, and to these add a thousand more ; still my hatred of 
thee shall be hot ! " This relentless animosity will pursue its object to 
the grave, and gratify itself by abusing a putrid carcass. I have seen a 
large stake hammered through a poor fellow's head, to please his 
enemy's malice ; to which motive must also be attributed the practice 
of the Chief's eating the tongue, heart, and liver of a foe. 

Many instances have already been given of the treachery of the 
Fijians, and many more might be adduced ; but one only is here added, 
as displaying, to their utmost extent, some of the darkest qualities of 
the native character, and presenting scenes full of savage romance. 

Tambai-valu, a former King of Rewa, was excited by Randi Ndre- 
keti, his Queen, to hate Koroi Tamana, his son by another wife of high 
rank. The animosity of the Queen, who was a wicked and artful 
woman, was roused by a consciousness that Koroi Tamana was exceed- 
ingly popular, and a fear lest he should prevent her own children from 
succeeding to the government. The father, yielding at last to her influ- 
ence, resolved to kill his son, who fled again and again from his unjust 
anger. After being hunted about for some time, and becoming tired of 
being the object of groundless suspicion, he listened to the suggestion 
of certain malcontent Chiefs, and determined to accomplish his father's 
destruction, and assume the supreme power, his treacherous advisers 
pledging themselves to stand by him. One night, Koroi Tamana set 
the King's canoe-house on fire, and then went to arouse the King, tell- 
ing him that Rewa was in flames. On hearing the alarm, Tambai-valu 
ran out, and was suddenly struck dead by the club of his own son. 
Thus the Queen's evil schemes seemed frustrated ; but her cunning, 
stimulated with fresh malice, showed itself equal to the emergency. 
Seeing that the death wound of her husband was scarcely apparent, she 
cried out, " He lives ! He lives ! " Then, assisted by a Tongan woman, 
she carried the body into the loqi, or private part of the house, and 
announced that the King was recovering, but tliat, being very weak, he 
desired that no one should approach him. She then went to the Chiefs, 
professing to bring Tambai-valu's command that his son should be put 



104 FIJI AND THE FIJIANS. 

to death. For some time, none seemed disposed to attend to the message ; 
and the Queen, fearing lest her plan should, after all, fall through, went 
to the Chiefs again, carrying with her a present of large whales' teeth, 
stating that they, were sent by the King's hand to purchase the death of 
Koroi Tamana. Adding all her own eloquence and female persuasion, 
this determined woman prevailed, and the Chiefs went to the doomed 
man, informed him of the King's order, and killed him. They imme- 
diately went into the presence of the King to report his son's execution, 
when the putrid smell of the corpse told them the truth. But it was 
now too late. Tambai-valu and Koroi Tamana were both dead ; and, 
after burying the former, nothing was left to the Chiefs but to elect, as 
successor, Mathanawai, the Queen's son, an4 thus complete the triumph 
of his designing and unscrupulous mother, who, contrary to custom, did 
not die with her husband. These particulars, in the form of a meke, I 
heard at Lakemba. 

Another deformity which disfigures the Fijian, is his cowardice. 
This, too, has been mentioned before. Many examples might be given 
of most dastardly cruelty, where women and even unoffending children 
were abominably slain ; but such details would prove to be neither 
pleasing nor interesting. The boasting of which so much has been said, 
cannot exist with true bravery. A qaqa ni cau solevaki — " A brave man, 
when not surrounded by enemies " — is descriptive of nine out of ten 
instances of Fijian valour. Few are found who will walk alone at night 
or in the dusk ; and, on their visits to strange places, suspicious fear 
prevents enjoyment. The approach of a canoe makes every one uneasy, 
until they ascertain the character and disposition of those on board. 
Should a house take fire, the fear of the flames is overcome by a dread 
of imaginary enemies lurking about to kill those who may escape. 
Nearly every feast is a season of misgiving, because of reports that 
some particular person is selected to be slain during its celebration. 
I have seen women disperse, like frightened doves, at the appearance of 
'a solitary man, and youngsters of various ages scamper pell-mell at the 
uplifting of a spy-glass. A Fijian cannot be comfortable with a stranger 
at his heels. It has so happened, several times, that when I have had a 
room full of visitors, the door was suddenly slammed with the wind, 
and, in an instant, the affrighted natives would rush out at the windows, 
like bees from a disturbed hive. In dragging a canoe that was only 
roughed out, from the forest, it received a jar so as to cause a split near 
a hole cut to receive one of the ropes. The man who first perceived 
this, whispered his discovery to the one next him, he to the third ; and 
so the news went round, until, in a few minutes, all were flying in every 



THE PEOPLE. 105 

direction, each fearing lest lie should • be clubbedj as a caution to survi- 
vors to be more careful. 

Such a feeling of suspicious fear must necessarily accompany the 
lawless cruelty, treachery, and utter disregard of the value of human 
life, which are so prominently characteristic of the inhabitants of Fiji. 
To multiply most terrible proofs of these would be easy. But such 
details are unnecessary, and only serve to awaken feelings of horror and 
disgust. Atrocities of the most fearful kind have come to my knowl- 
edge, which I dare not record here. And it must not be forgotten that, 
in the case of murder, the act is not a simple one, ending in the first 
bloodshed. The blow which falls fatally on one man, may be said to 
kill several more ; for, if the victim is married, his wife or wives will 
be strangled as soon as the husband's death becomes known, and often 
ihe man's mother will die at the same time. Then again, if the deed is 
such as to justify the perpetrator's claim to receiving " a new name," 
other murders will be necessary to complete the ceremony. He and 
his friends must silima — " wash " — his club, if possible, within a few 
weeks of the first csime ; that is, the club must spill more blood. 
Murder is not an occasional thing in Fiji ; but habitual, systematic, and 
classed among ordinary transactions. 

All the evils of the most licentious sensuality are found among . this 
people. In the case of the Chiefs, these are fully carrjed out, and the 
vulgar follow as far as their means will allow. But here, even at the 
risk of making the picture incomplete, there may not be given a faithful 
representation. 

After so dark a portraiture as the above, the reader will scarcely 
expect to find affection much developed in the Fijian heart, at any rate 
beyond the mere animal attachments, such as are manifested by the 
lower order of creatures, for instance, towards their young. But some- 
thing higher than this is really to be found, although not reaching the 
loftier standard of more enlightened nations. In the case of this people, 
however, allowance must be made for the manner in which custom and 
training have directed the expression of their affections, or we shall be 
in danger of denying the existence of the principle, because developed 
in a manner different from that to which we are accustomed. To mur- 
der a wife, that she may be the companion of her deceased husband in 
Hades, or a mother, that her son may not be buried alone, would be 
repugnant to every Christian heart ; but not so to the Fijian. I do not 
doubt that misdirected affection influences some sons to destroy her who 
bore them, and some daughters to weep when Christian charity has 
rescued their mothers from the fatal noose. But the exhibition of 



106 FIJI A2^B THE FIJIANS. 

parental love is sometimes such as to be worthy of admiration. The 
most remarkable case of this kind with which I am acquainted, was that 
of a Lakemba woman, whose child a friend was taking away to Tonga, 
to rear as his own. The mother had given a reluctant assent to the 
plan, and went on board the canoe, which was just starting, with her 
boy. Her affection kept her there until the canoe had passed the sea- 
reef, and yet she could not tear herself from her child. Being partly 
compelled to do so, she plunged into the sea, and faintly swam to- 
wards land. But her strokes grew feebler and feebler as she was fur- 
ther parted from her idol, until, in her great sorrow, she began to sink. 
The Mission canoe had followed the other, and the crew, seeing some- 
thing dark afloat, steered to it, and rescued the drowning woman. 
When the mother was restored to consciousness, she upbraided her 
deliverers with unkindness in not permitting her to end her grief in the 
deep sea. 

I have been astonished to see the broad breast of a m.ost ferocious 
savage heave and swell with strong emotion on bidding his aged father 
a temporary farewell. I have listened with interest to a man of milder 
mould, as he told me about his " eldest son — ^his head, his face, his mien 
— the admiration of all who saw him." Yet this father assisted to 
strangle his son ; and the son first named buried his old father alive ! 

Generally speaking, and with but few exceptions, suspicion, reserve, 
and distrust pervade the domestic relationship, and a happy and united 
household is most rare. 



CHAPTEE YI 



MANNEES AND CUSTOMS. 



The habits, manners, and customs of a savage people must always 
prove interesting, and to a certain extent, instructive. In the present 
instance, the people described are but little known, and there are very- 
few who have had the opportunity of long and intimate acquaintance 
with them, and who, at the same time, have been either able or disposed 
to give a fair and unprejudiced statement of what they have witnessed. 
Hence, to the other attractions belonging to a description of Fijian life, 
private and public, will be added much of the charm of novelty. Any 
portraiture, too, of a people living, for many generations, under the un- 
interrupted power of influences different from any which ,we daily feel, 
and strangers to those motives and forces which have, more than any- 
thing else, modified the development of our own individual and social 
character, must convey instruction, imparting, as it does, revelations 
which shed new light on the difficult study — man. 

Although domestic habits are found to a great extent among the 
Fijians, yet, as was intimated at the close of the last chapter, there is 
too much reserve to allow the social element full influence. A general 
kindness of manner is prevalent, but the high attachments which con- 
stitute friendship are known to very few. A free flow of the affections 
between members of the same family is further prevented by the strict 
observance of national or religious customs, imposing a most unnatural 
restraint. Brothers and sisters, first cousins, fathers and sons-in-law? 
mothers and daughters-in-law, and brothers and sisters-in-law, are thus 
severally forbidden to speak to each other, or to eat from the same dish. 
The latter embargo extends to husbands and wives — an arrangement 
not likely to foster domestic joy. Husbands are as frequently away 
from their wives as with them, since it is thought not well for a man to 
sleep regularly at home. Among other similar practices may be men- 
tioned the forbidding of wives, when pregnant, to wait on their hus- 
8 



108 FIJI AOTD THE FIJlAiq^S. 

bands. In native opinion, it is common for a woman to hate her hus- 
band, but rare for a man to hate his wife, and very rare for a woman 
to hate a man by whom she had children before her marriage with her 
present lord. Full-grown men, it is true, will walk about together 
hand in hand, with boyish kindliness, or meet with hugs and embraces ; 
but their love, though specious, is hardly real. Violent quarrels are 
not frequent ; nor need they be, if those I have seen were specimens, 
ending, as they did, with the axe and club, wounded heads, or broken 
arms. Too much has been said about the cleanliness of the natives. 
The lower classes are often very dirty ; a fact which becomes more 
evident when they wear calico, to which no soap is applied, and which 
presents a larger surface to the eye than the ordinary masi. They sit 
and often sleep on the ground, and seldom hesitate to sink both clean- 
liness and dignity in what they call comfort. 

To the description which has been given of the interior of a Fijian 
house, there may be added here a notice of its furniture and contents, which 
are few and simple. Where part of the floor is raised, forming a dais, 
which, by day, is the divan, and, by night, the bed of a Chief, it is cov- 
ered with mats, varying in number from two to ten, and spread over a 
thick layer of dried grass and elastic ferns, while on them are placed 
two or three neat wooden or bamboo pillows. Over this hangs the 
mosquito curtain, which is generally large enough to hang across the 
house, thus giving to one end of it an air of comfort. Cliequered bas- 
kets, gourds, and bottles for scented oil are hung about the walls ; and, 
in a conspicuous place, stands or hangs the yaqona bowl, with a strainer 
and cup. In various parts are suspended fans, a sunshade made of the 
leaf of the cabbage palm, an oil dish of dark wood, and several food 
dishes of Avood or wicker-work. On a slight frame behind the curtain 
stands a chest or two, with a musket hanging above, and, perhaps, an 
axe and spade beneath. Along the foot of the wall rest oblong wooden 
bowls with four feet, or round earthen pans with none. If there is any 
arrow-root, it is preserved in coarse wide-mouthed jars ; and one or 
more glazed water-vessels have a place near the hearth or bed, set in a 
nest of dry grass. The other domestic apparatus is found near the 
hearth, and comprises nets, a bone knife for cutting bread from the pit, 
and another of foreign make for cutting up yams, etc. ; a concave board, 
four or six feet long, on which to work up the bread, and round stones 
for mashing the same; coarse baskets for vegetables, cocoa-nut and 
bamboo vessels for salt and fresh water, and soup dishes, and a ladle 
made of the nut shell. On the hearth, each set on three stones, are 
several pots, capable of holding from a quart to five gallons. Near 



MANNEBS Al^^D CUSTOMS. 109 

these are a cord for binding fuel, a skewer for trying cooked food, and; 
in the better houses, a wooden fork — a luxury which, probably, the 
Fijian enjoyed when our worthy ancestors were wont to take hot food 
in their practised fingers. 

The large oval cooking-pots stand slanting, the angle being altered 
to suit the quantity of food contained in them. Should there be very 
little, the pot lies on its side. The small pots, which answer to our 
saucepans, stand upright. These facilities for boiling food and making 
hot drinks form one of the advantages almost peculiar to the Fijian as 
contrasted with the other islanders. His domestic comforts have been 
stated to be inferior to those of the Tongans ; but the comparison has 
been unfairly instituted between Christian Tongans and heathen Fijians. 
If the state of the former before their reformation were taken as the 
standard, the above erroneous judgment would be reversed; and even 
now the Tongan owes many of his greatest comforts to Fijian ingenuity. 
Voyagers notice the superior fare of the Fijians in their daily use of 
hot boiled food, and various soups — ^luxuries which have recently been 
introduced from them among those with whom they have been con- 
trasted. They also have the peculiar distinction of using mosquito cur- 
tains, of separate sleeping rooms for the young men, and a better style 
of houses. The use of oil for anointing the body has been stated as a 
point in which the Tongans are superior. But almost all the Christians 
of Fiji have now adopted the practice. 

The natives usually take two meals in the day ; the principal one 
being in the afternoon or evening. Where ovens are chiefly used, they 
cook but once a day, but twice where boiling is most in vogue. Their 
general food is light and plain, fish being highly esteemed. Contrary 
to the taste of civilized gourmands, these people will have all their 
meat quite fresh, and some small kinds of fish are eaten alive as a relish. 
The Fijian bill of fare for usual consumption is somewhat lengthy, and 
contains many diff*erent vegetables, and shell and other fish in perhaps 
unequalled variety. Almost everything found living on the sea-reef 
whether molluscous, articulate, or radiate, is eaten and enjoyed. To 
these are added a dozen varieties of bread, nearly thirty kinds of pud- 
dings, and twelve sorts of broths or soups, including — though the dis- 
tinctions calipash and calipee are unknown — turtle-soup. Several kinds 
of warm infusions are made from aromatic grasses and leaves. These, 
however, they sometimes macerate, and eat with the liquid in which 
they are prepared. Some of the native dishes recommend themselves 
at once to European taste, and some strongly remind the English vis- 
itor of what he has been accustomed to see at home. A rich sort of 



110 FIJI A^D THE FIJIANS. 

gruel is made from the milk and pulp of the young cocoa-nut. Shrimps 
are used to make an elegant and delicious sandwich, being arranged be- 
tween two thicknesses of taro leaves. Fish is sometimes served up 
with a relishing sauce ; and sweet sauces are made for the richer sorts 
of pudding by expressing the juices of the nut, the ti-root, and the sugar- 
cane. Eoasting and frying are added to the other methods of cookery. 

The refreshing milk of the nut is much used by the Fijian ; but his 
general beverage is water. In drmking without a cup, the head is 
thrown back with the mouth opened, the water-vessel held several 
inches above the lips, and a stream allowed to run down the throat — a 
process whereby a novice is more likely to be choked than refreshed. 
This method of drinking is adopted to avoid touching the vessel with 
their lips — a practice to which they strongly object. To drink from 
the long bamboos sometimes used is no easy task. These vessels are 
from two to ten feet long. One of the longest will hold two gallons ; 
and to slake one's thirst from its open end, while a native gradually 
elevates the other, requires care, or a cold bath will be the unsought 
result. 

On opening the oven of the Somosomo King, the iui rara, or master 
of the feast, names aloud the parties who are fed from it, that their sev- 
eral portions may be fetched away. The priests and the principal 
Mata-ni-vanua have the precedence. The King's Mata is served first ; 
then the priests, whose portions are given in the name of their gods, ac- 
companied by a short prayer ; it being a rule in heathenism, never to 
do a god a small favour without asking a larger in return. If a chief 
lady receives a portion from tlie oven, it is distinguished by the cry 
A magiti-i-i-i ! * followed by clapping of hands. 

The meal of a Chief only differs from that of a common man in that 
the food is of better quality, more frequently served, and received with 
greater form. Clean mats answer for both chair and table. The food 
is brought on an oblong dish lined with fresh leaves, while other leaves 
serve for a cover. If the Chief is not liga tabu — tahu as to the hands — 
he may feed himself or not, as he chooses ; but if liga tahu, he must be 
fed by another, generally his chief wife, or a Mata. While he is eating, 
everybody present retains a sitting position — the attitude of respect ; 
when he has done, he pushes the dish a little way from him, and each 
person claps his hands several times. Water is next brought to the 
Chief, who washes his hands and rinses his mouth, after which, in some 
parts, hands are again clapped by every one in the house. While eat- 

* " Cooked food." 



MANNEES AND CrSTOMS. Ill 

iiig, the Chief converses familiarly with those round him, and all are 
perfectly at their ease, but very orderly. In many parts of the group 
the day is commenced by taking a cup of yaqona, the preparation of 
which is attended with much ceremony. 

Like the inhabitants of the groups eastward, the Fijians drink an 
infusion of the piper methysticum, generally called ava or Icava — its name 
in the Tongan and other languages. In Fiji, however, it is termed 
yaqona. This beverage is not so commonly in use on Vanua Levu and 
some parts of Viti Levu, as it is on other islands, where it is frequently 
the case that the Chiefs drink it as regularly as we do coffee. Some 
old men assert that the true Fijian mode of preparing the root is by 
grating, as is still the practice in two or three places ; but, in this de- 
generate age, the Tongan custom of chewing is almost universal, the 
operation nearly always being performed by young men. 

More form attends the use of this narcotic on Somosomo than else 
where. Early in the morning the King's herald stands in front of the 
royal abode, and shouts at the top of his voice, " Yaqona ! " Hereupon, 
all within hearing respond, in a sort of scream, " Mama ! " — " Chew 
it!" At this signal the Chiefs, priests, and leading men gather round 
the well known bowl, and talk over public affairs, or state the work as- 
signed for the day, while their favourite draught is being prepared. 
When the young men have finished the chewing, each deposits his por- 
tion, in the form of a round dry ball, in the bowl, the inside of which 
thus becomes studded over with a large number of these separate little 
masses. The man who has to make the grog, takes the bowl by the 
edge and tilts it towards the King, or, in his absence, to the Chief ap- 
pointed to preside. A herald calls the King's attention to the slanting 
bowl, saying, " Sir, with respects, the yaqona is collected." If the King 
thinks it enough, he replies, in a low tone, " Loha^^ " Wring it ; " an 
order which the herald communicates to the man at the bowl in a 
louder voice. The water, is then called for, and gradually poured in, 
a little at first, and then more, until the bowl is fall, or the master of 
the ceremonies says, " Stop ! " the operator, in the meantime, gathering 
up and compressing the chewed root. Now follows the science of the 
process, which Mariner describes so accurately, that I cannot do better 
than transcribe his account. The strainer is composed of a quantity 
of the fine fibrous vau, (hibiscus,) which is spread over the surface of the. 
infusion, on which it floats, and " the man who manages the bowl now 
begins his difficult operation. In the first place, he extends his lefl 
hand to the farther side of the bowl, with his fingers pointing down- 
wards, and the palm towards himself; he sinks that hand carefully 



112 FIJI AKD THE FIJIAJN'S. 

down the side of the bowl, carrying with it the edge of the vau ; at the 
same time, his right hand is performing a similar operation at the side 
next to him, the finger pointing downwards, and the palm presenting 
outwards. He does this slowly, from side to side, gradually descending 
deeper and deeper, till his fingers meet each other at the bottom, so that 
nearly the whole of the fibres of the root are by these means enclosed 
in the vau, forming as it were a roll of above two feet in length, lying 
along the bottom from side to side, the edges of the vau meeting each 
other underneath. He now carefully rolls it over, so that the edges 
overlapping each other, or rather intermingling, come uppermost. He 
next doubles in the two ends, and rolls it carefully over again, endeav- 
ouring to reduce it to a narrower and firmer compass. He now brings 
it cautiously out of the fluid, taking firm hold of it by the two ends, one 
in each hand, (the back of the hands being upwards,) and, raising it 
breast high, with his arms considerably extended, he brings his right 
hand toward his breast, moving it gradually onwards ; and, whilst his 
left hand is coming round towards his right shoulder, his right hand 
partially twisting the vau, lays the end which it holds upon the left 
elbow, so that the vau lies thus extended upon that arm, one end being 
still grasped by the left hand. • The right hand being now at liberty, is 
brought under the left fore-arm, (which still remains in the same situ- 
ation,) and carried outwardly towards the left elbow, that it may again 
seize, in that situation, the end of the van. The right hand then de- 
scribes a bold curve outwardly from the chest, whilst the left comes 
across the chest, describing a curve nearer to him, and in the opposite 
direction, till at length, the left hand is extended from him, and the 
right approaches to the left shoulder, gradually twisting the vau by the 
turn and flexures principally of that wrist : this double motion is then 
retraced, but in such a way (th& left wrist now principally acting) that 
the vau, instead of being untwisted, is still more twisted, and is at length 
again placed on the left arm, while he takes a new and less constrained 
hold. Thus the hands and arms perform a variety of curves of the 
most graceful description : the muscles, both of the arms and chest, are 
seen rising as they are called into action, displaying what would be a 
fine and uncommon subject of study for the painter ; for no combina- 
tions of animal action can develope the swell and play of the muscles 
with more grace or with better effect. The degree of strength which he 
exerts, when there is a large quantity, is very great, and the dexterity 
with which he accomplishes the whole never fails to excite the attention 

and admiration of all present Sometimes the fibres of the vau are 

heard to crack with the increasing tension, yet the mass is seen whole 



MAiraiEES AND CUSTOMS. 113 

and entire, becoming more thin as it becomes more t"wasted, while the 
infusion drains from it in a regularly decreasing quantity, till at length 
it denies a single drop." The man now tosses the dregs behind him, 
or, with a new lot of vau, repeats the operation, until the liquid is clear 
and fit for use. 

When an adept has been manipulating, I have seen the various 
curves described by him watched, with mute attention, by interested 
hundreds, whose countenances indicated a pleasure which I could not 
but share. Regular attenders provide their own cups, formed of the 
half of a cocoa-nut, which, afler long use, takes a fine polish and a pur- 
plish hue. When cups are few, an elegant substitute is made of the 
banana leaf. As the water is poured in, the chief herald repeats the 
following prayer : '• The water ; ay. Prepare the libation ! Prepare 
the libation to the Tavasara ; a libation to Oroi rupe ; to the Yeidoti ; 
to the Loaloa ; * to the Chieflains of the Sokula, f who have died on the 
water, or died on the land ! Be gracious, ye lords, the gods ! that the 
rain may cease, and the sun shine forth ! A libation to my Lady of 
Weilangi, etc. Be gracious, ye lords, the gods! that the rain may 
cease ! " Here all in the ring join with him to chant, " Ei Ma-nai 
di-na : se-di-na-li ! '' finishing with three or four sharp claps of the hands 
from all present. 

The yaqona being ready for use, a person approaches, in a sitting pos- 
ture, with a cup, or frequently with two, one holding water to be drunlv 
after the infusion ; the vau is laid over the cup, and the liquor poured 
through until it is ftdl, when the herald, addressing the cup-bearer, says, 
" A woi — ceri caJci ! " " Stand up ! '" While the man obeys, the herald 
offers prayer thus : — 

" Me loma viuaka na hzlou 
A lutu mada na toJcalau." X 

The cupbearer, in a stooping attitude, presents the cup to the King, 
who pours out a few drops — the libation — and then drinks, while the 
whole company chant, ^' Ma-nai di-na. Za-ba-si-i/e : a-ta-mai-ye ; ai- 
na-ce-a-toha : Wo-ya ! yi ! yi ! yif'^ All now clap their hands to- 
gether, producing a quick and merry measure, finishing abruptly. 
The triple yi ! is uttered in a high key, and followed by a shout, in 
which the people round the house join ; those who are more distant 
catch and repeat the sound, until it is carried far beyond the boundaries 
of the town. Not to shout would be considered disloyal. 

After the King, the herald names the next in rank, who notifies his 

* Names of temples. + The Somosomo people, 

t " Let the gods be of a gracious mind, and send a -wind from the east" 



114 FIJI AJSB THE FIJIAlfS. 

position by slowly clapping his hands twice or thrice ; and the cup 
bearer carries him his draught, which, whether it measure one half-pint 
or three, is drained without pausing. Other individuals are named in 
the same w^ay, until all have had their morning cup. 

To be served next to the King is a high honour. A Tongan once 
piloted the King of Lakemba and his suite through a very dangerous 
opening in the reef during a storm. The King, after eulogizing the 
man's services, nobly bade him name his own reward. After a short 
pause, the Tongan said, " Let my name be announced in the yaqona- 
circle after the King's, as long as I live." This great honour was grant- 
ed, and enjoyed to the end of the man's life. 

In more social parties, the straining process is accompanied by vocal 
music. Those present join in singing short songs, while they some- 
times imitate the varied postures of the chief operator. Each snatch 
of songs is finished by clapping. 

In addition to the water taken after yaqona, most Fijians eat a small 
piece of old cocoa-nut, or other food ; some say, to add more potency 
to the stupefying dose. Few of the women partake of this drink. I have 
heard it said, however, that the females of Waya, on the west coast of 
Viti Levu,like the Tonga women, have drinking-parties among themselves. 

A few variations of custom may be noted. At Mbau, Avhen the 
herald shouts, " Yaqona" the people, instead of answering, " Mama I " 
strike upon any sonorous substance that may be near, thus calling 
silence for the uninterrupted performance of the following ceremonies. 
At Lauthala, the prayer is uttered by the herald in the open air, the 
populace joining in the final shout. At Mbouma, the libation is poured 
into a dish devoted to that purpose, which, when I saw it, was filthy 
from long service. Here also the gods had a share of water appor- 
tioned to them, taken in a leaf by the priest, and transferred to the 
bowl with some ceremonious rubbings. At Vuna, directly the Chief 
takes the cup to his lips, the company begin a measured clapping, which 
they continue all the while he is di inking the yaqona and the water 
which follow^s. 

A very remarkable feature associated with Fijian drinkmg customs, 
is the Vakacivo, a kind of toast or wish announced after the draught is 
swallowed. A man blows away the moisture that may remain about 
his mouth, with a hissing noise, and then shouts aloud his toast, wiiich 
is sometimes common-place, sometimes humorous, and sometimes sen- 
timental. Some of these wishes allude to the cannibal practices of the 
people ; e. g.^ a skull ! a man's heart ! or a human ham ! Others indi- 
cate the profession of the drinker : thus the fisherr.inn asks for a report 



MANNERS AOT) CTJSTOMS. 115 

from the reef, a husbandman for propitious seasons, and the sailor for 
a brisk wind. The ruling passion is thus frequently manifested : the 
covetous man calls for wealth, plenty of tortoise-shell, or a whale's 
tooth ; the epicure, for broiled fish, rice puddings, or turtle soup. A 
kind neighbour of mine used to ask for pleasant conversation. A 
treacherous Chief was accustomed to say, " There yet is, that is kept 
back." An ill-looking doctor was ever crying out for a " good god," 
and a little priest always said of the gods, " They pull, and I pull." 
Many drinking-wishes are expressed enigmatically : " a red string," 
means sinnet ; " a path that resounds," a canoe ; " a bamboo basket," 
food from Somosomo ; " a long pig," a human body (to be eaten) : 
sugar-cane is asked for as " water in dams," and the milk of the nut as 
" water that trembles in the breeze." The origin of this custom may 
perhaps be traceable to the common practice of ending a report and 
many business transactions by a short wish or prayer. 

Very few Fijians drink to excess ; the intemperate are easily distin- 
guished by their inflamed eyes and a scaly appearance of the skin. By 
one or two ordinary draughts a stupor is produced, from which the 
drinker manifests an unwillingness to be aroused. The yaqona-ring is 
often the prelude to a feast, for which, when on a large scale, prepara- 
tions commence months beforehand. Yams and taro are planted with 
special reference to it, a tahu is put upon pigs and nuts, and the turtle- 
fishers are sent to set their nets. As the time approaches, messengers 
are sent far and near to announce the day appointed. This announce- 
ment, which is a respectful way of inviting the guests, is made to the 
several Chiefs, and through them to their people. The invitations are 
liberal, including all the male population of the town or district to 
which the Mata is sent. 

On the part of the entertainers, there is a vigorous effort at display. 
Every member of the community has an interest in the affair, and an- 
ticipates, as his own, a large portion of the praise elicited by a liberal 
feast. A day or two beforehand, every one is full of activity ; the King 
issuing orders, the Matas communicatmg them to the people, and the 
people carrying them out. The ovens are prepared during the previous 
night, when the chopping of fuel and squealing of pigs is heard in 
every direction, while the flames from the ovens yield a light greatly 
helping the labours of the cooks. The name of coolc, among the na- 
tives, is an eminently derisive epithet, and considerable amusement 
arises from the fact that, at these times of preparation, all persons, 
from Princes downward, feed the oven, or stir the pot. The baking of 
all kinds of food, and the making of all kinds of puddings, are intrusted 



116 FIJI AIsD THE FIJIAl^S. 

to the men. The ovens, which are holes or pits sunk in the ground, are 
sometimes eight or ten feet deep, and fifty feet in circumference ; and 
in one of these several pigs and turtles and a large quantity of vegeta- 
bles can be cooked. English roasters of an entire ox or sheep might 
learn some useful philosophy from the Fijian cook, whose method in- 
sures the thorough and equal baking of the whole carcass. The oven 
is filled with firewood, on which large stones are placed, and the fire 
introduced. As soon as the fuel is burnt out, the food is placed on the 
hot stones, some of which are put inside the animals to be cooked 
whole. A thick coat of leaves is now rapidly spread over all, and on 
these a layer of earth about four inches thick. When the steam pen- 
etrates this covering, it is time to remove the food ; whereupon the lull 
that followed the closing of the oven gives place to renewed activity, 
as the men, besides having rested, have also regaled themselves on the 
hearts, livers, kidneys, etc., of the pigs they have killed, and which tit- 
bits they ate ex officio. Thus refreshed, they proceed to plait green 
baskets, beat up the taro paste with ponderous pestles, prepare the 
large beautiful leaves to receive the paste and sauce, tie them up, count, 
report, and carry them away with as much alacrity as though they had 
lost sight of the characteristic counsel of their forefathers, to " go gently, 
that they may live long." 

The food prepared by each tribe and family is presented for inspec- 
tion, and in some cases collected and piled before the house of the King, 
to whom a specimen of each kind is always sent. The usual custom 
is, after all has been thus seen, counted, and reported by the Tui-rara — 
" Master of the feast ; " literally, " Master of the area," viz., where the 
feast is held, — and the Matas, to remove it to the public area in front of 
the chief temple, where are heaped together the contributions of several 
tribes. A floor of clean leaves is laid, eight or twelve feet in diameter ; 
on this, where they abound, is placed a layer of cocoa-nuts, on which 
are heaped up the baked taro and yams, to the amount of several tons. 
The next tier is formed of vaTcalolo, the generic name of native pud- 
dings, the fresh green envelopes of which glisten with the sweet nut oil. 
Surmounting this pedestal of food are two or three hogs, baked whole, 
and lying on their bellies. As the natives, in killing these, generally 
break the snout across, they do not present the quiet appearance of 
dead pigs, but look as though they snarled defiance on those assembled 
to eat them. When everything is ready, all is publicly offered to the 
gods, to whom a share is voted, the rest being reserved for the visitors. 

On these occasions profusion is always aimed at : waste is the con- 
sequence, and want follows. At one public feast, I saw two hundred 



MANNERS AND CUSTOMS. 117 

men employed nearly six hours in collecting and piling cooked food. 
There were six mounds of yams, taro, vakalolo, pigs, and turtles : these 
contained about fifty tons of cooked yams and taro, fifteen tons of sweet 
pudding, seventy turtles, five cart-loads of yaqona, and about two hun- 
dred' tons of uncooked yams. One pudding, at a Lakemba feast, meas- 
ured twenty-one feet in circumference. 

The head-men of the visitors sit to receive the food, as it is brought 
and piled before them, expressing their approval by saying aloud, 
" Vinaka ! VinaJca ! " " Good ! Good ! " Having finished, the carriers 
sit down near the heap, and clap their hands several times, and then 
retire. An officer from among the strangers now walks up to the food> 
extends his hands over it, and, inclining his head towards the Chief, says 
" The food. Sir." " Thanks ! thanks ! " He then stoops down and 
gently claps his hands, to which the Chief and his followers answer by 
a similar clapping, while they repeat, " It is good ! it is good ! Thanks ! 
thanks ! " Certain officials then proceed to share out the food ; a duty 
which, on account of the extreme punctiliousness of the people about 
rank, is attended with considerable difficulty. A Chief is honoured or 
slighted, according to the quantity or quality of the food set before 
him : and nothing of this kind can escape notice, as every eye eagerly 
watches the proceedings. When there are several Chiefs in the party, 
an accurate knowledge of the grade of each is necessary to avoid error. 
The food having been divided into as many portions as there are tribes, 
the Tui-rara, beginning with the first in rank, shouts out, " The share of 
Lakemba ! " or whichever may take preference. This is met by a reply 
from that party : " Good ! good ! " or " Thanks ! thanks ! " and a num- 
ber of young men are sent to fetch the allotted portion. The Tui-rara 
goes on, calling the names in succession, until his list is exhausted. If 
a foreigner should be observed among the spectators, he is sure not to be 
passed by, but a portion — very likely enough for twenty men — ^will be 
given to him. When each tribe has received its share, a re-division 
takes place, Answering to the number of its towns ; these, again, sub- 
divide it among the head families, who, in their turn, share what they 
get with their dependents, and these with the individual members of 
their household, until no one is left without a portion, the food disap- 
pearing forthwith, with a rapidity which baffles calculation. The males 
eat in the open air, sending the women's share to their houses. Should 
some wayfarer pass by, he is pressingly invited to partake of the enter- 
tainment, and allowed to dip in the same dish with those who bid him. 

Indeed, while Avitnessing such a scene, it is only by an effort of the 
mind that one can believe that a peopls so blithe and benevolent are 



118 FIJI AlTD THE FUIANS. 

capable of the atrocities with which they are charged. But beneath all 
that apparent pleasantness and repose, there lurks strong elements of 
disquiet. A misarrangement or impropriety would cause a hundred 
bright eyes to flash with anger, which, though suppressed then, would 
burst forth with a deadlier effect on a future day. 

It would be regarded as extremely wrong for even a high Chief to 
ask to taste food from the common stock before it had been formally 
presented to him. The memory of a Vanua Levu Chief is execrated 
to this day, for having been guilty of this breach of etiquette. 

The most admirable order is observed at these feasts. Gentlemen 
of the United States Navy who witnessed the ceremonies of a Fijian 
entertainment record their opinion thus : " Their feasts are attended 
with much ceremony and form, and evince a degree of politeness and 
good breeding that was unexpected, and cannot but surprise all who 
witness it." 

That there is sufficient reason for caution in the observance of es- 
tablished routine, the following facts given by an unquestionable 
authority, will show. 

A Naitasiri Chief was on a visit at Makongai, attended by some of 
his Mbatis. Before one of these he ate part of an old cocoa-nut, which, 
in the estimation of the Mbati, was a luxury, and, as a piece was not 
given to him, he deemed himself insulted. Intent on revenge, he 
shortly joined the enemies of his master ; and a victory which they 
subsequently achieved, gave the offended IMbati the opportunity he de- 
sired. He intercepted his former Chief, who was fleeing for life, and 
who, on seeing him, reckoned on his help, asking to be spared ; but the 
unforgiving vassal replied, "It is in my mind to spare you; but. Sir, 
the nut ! Do you not remember the nut ? For that you must die." 
The word was followed by a death-blow. 

Another case concerned a Chief of Tai Vungalei. He sat down to 
eat with his father-in-law, and a cooked guana was provided for each. 
In passing the one intended for his father, the young man broke off" part 
of its tail. A dark scowl covered his relation's face at this, and, at an 
early opportunity, he slew his son, having first told him that he could 
not brook the insult put upon him by the breaking of the guana's 
tail! 

I have often been struck by the promptness with which a party of 
natives, while eating, have transferred their meal to others passing by ; 
and, so long as I was a tyro in native matters, I liked to regard this as 
a sign of the people's hospitality. But the assurance of many among 
themselves compelled me to believe that this act of seeming liberality 



MAIWEKS AND CUSTOMS. 119 

was the resnlt of fear ; lest by withholding any part, or by something 
in their manner of eating, they should give offence. 

Besides the forms observed on public occasions and towards per 
sons of rank, there are others which affect ordinary life. Foreign vis- 
itors, who have only a ship-deck intercourse wtih them, cannot; estimate 
them fairly. Some such have supposed them ill-behaved; and it is 
true that many natives, from what they have seen and heard on board 
ordinary vessels, have come to the conclusion that the observance of 
good manners would not be appreciated there. Among themselves the 
rules of politeness are minute, and receive scrupulous attention. They 
affect the language, and are seen in forms of salutation, in attention to 
strangers, at meals, in dress, and indeed, influence their manners in- 
doors and out. None but the very lowest are ill-behaved, and their 
confusion on committing themselves shows that they are not impu- 
dently so. The forms of salutation used towards Chiefs have been 
noticed. Equals, on meeting each other early in the day, say, " Sa ya- 
dra^^ "Awake," or "You are awake;" in the evening, ^^ Sa moce^^ 
or, " Ld ki moce^^ " Sleep," or " Go to sleep." On Vanua Levu the 
person addressed replies, '•'• Roaroa^'' "The morning of to-morrow," 
meaning, "We will meet again to-morrow." From some who have 
been told to sleep while the sun was yet high, I have heard the smart 
rejoinder, "Let that be for the owls!" A husband ought not to ad- 
dress the morning salutation to his wife. I knew one who did so, and 
the wife took it as a dismissal. Persons meeting about mid-day, gen- 
erally ask each other whence they have come and whither they are going. 
Bandied remarks on the weather, or inquiries about health, — so com- 
mon in England, — are here unheard. Certainly the Fijian methods of 
salutation are confirmatory of the observation, that such forms indicate 
the character of the people using them : they are civil, inquisitive, and 
heartless. 

On a visit of a person from a distance, as soon as he is seated, the 
master of the house gently claps his hands three or four times, and says, 
very much in eastern style, " Come with peace ! " The name of the place 
whence the visitor has come is generally added, or the name of the 
house, should he reside in the same town. Thus the wife of the King 
of Somosomo would be welcomed with, " Come with peace, the lady 
from Nasima," — the name of the King's house. If the visitor should 
be a person of rank, the formula is either the former, or, " Good is the 
coming in peace of the Chief" On a person leaving the house, those 
within say, " Sa lako^^ or, '-'' Sa laTco tale^'' " You go," or, " You return ; " 
to which the answer is, "I go; you remain" (literally, sit). Any one 



120 FIJI iLND THE FIJLAJNS. 

going on a voyage parts from his friends by saying, " You stay and 
watch ; " to which they reply, " Yes, and you voyage." The parting 
kiss of the Fijians is peculiar, one smelling the other with a strong 
sniff. Equals do this on each other's faces. A Chief of lower grade 
will thus salute a superior's hand, and inferiors will embrace the knees 
and smell the feet of a Chief Shaking hands has been introduced by 
the Missionaries, and is in high repute. " Sa loloma" " My love to 
you," owes its origin to the same source, and is used by all the Chris- 
tians. 

When a canoe or canoes arrive at a place, — Somosomo, for 
example, — those on board shout out, " 0, aa ! " and put a messenger 
on shore, who goes direct to the King's house, to report their arrival. 
Having arrived, the messenger again shouts, " aa ! " and ascends the 
steps with his hands clasped, entering at a bidding from within. As 
soon as he is seated, the King's Mata welcomes him with the usual 
clapping, and says, " Good is your coming from Vuna," or another 
place, as the case may be. The messenger replies by clapping, and 
saying, " Good, with respect, is your sitting in a lordly style at Somo- 
somo." Several voices will then exclaim, " Report ! What is the 
report 1 " The orator is not allowed to stand, and the disadvantages 
of sitting are increased by his having to bow his head and body 
towards the Chief, and either clasp his hands or hold his beard. When 
fairly fixed, he begins by stating that his party were in their own land, 
and the thoughts of their Chiefs turned towards the Chiefs of this laud ; 
and they said, " Here are these pigs or yams ; why are they not taken, 
that the King may eat them ? Let a canoe be launched at once, that 
they may be taken." The messenger then proceeds, " We therefore 
were sent off, and we set sail, and the Avind was northerly, and, not 
long after, the clouds gathered and we had a squall, and then we had 
fine weather, and at last we got here, and found you Chiefs sitting 
together, and the gods ; and this is the end of my report, and that it 
may be accepted only." This kind of detail is generally wearisomely 
minute, and delivered in a tedious, slovenly, and irregular style. At 
one time, the speaker talks very rapidly ; then suddenly changes into 
a protracted drawl, sucking the air through his teeth, at intervals, with 
a hissing noise. As he warms, he gets his hands at liberty, but it 
is only to play with a straw, or, if out of doors, to pull up the grass 
near him. Tlie final sentence of this wonderful speech is accompanied 
by clapping his hands. The Mata, whose business it is to answer, 
often does so by saying, " Seven ! " to which the reporter respondsj 
" Eight ! " The Mata proceeds, " Let your report be favourably 



MANNEES AND CUSTOMS. 121 

received, and peace prevail in the land." He then claps, being joined 
by those sitting round, who also accompany him in repeating, " Mana 
dina li" So let it be, truly." Unless the report is one of unusual 
interest, it receives little attention from the hearers. " Good, good ! " 
is repeated now and then ; but the King often talks most of the time 
to some one else. At Vatavulu, it is said, the messenger has to sit 
with his back towards the Chief to whom he speaks. 

Pitiable as are their attempts at speechifying, the Fijians talk about 
eloquence, and point out one man as " a master of words," and another 
as " the salt of language." Perhaps the dignity of a court daunts the 
orator, forbidding his eloquence and wit to shine forth ; at any rate, 
he never rises above dry detail, and a little trite adulation. 

Should a canoe carry a great Chief, or belong to strangers, a proper 
person is sent on board to inquire who the visitors are, and why they 
have come. Whenever one Chief proposes to pay a visit to another,' 
a messenger is always sent beforehand, to give at least a few days' 
notice of his intention, to prevent surprise, and allow time for prepara- 
tion. The herald on such occasions is generally of a superior sort. 
If the visitor is of higher rank than those to whom he comes, a company 
of the leading men of the place, headed by a Mata, are sent ten miles 
or more on the way to meet and welcome him, when sometimes they 
present a nut or a whale's tooth, to indicate good will. When 
equals meet, they are free from servility. 

The Fijian, on such occasions, is careful to avoid remarks which 
might give offence, or the claiming of a station that does not belong to 
him. He will pass no one until he has intimated his purpose by a 
well-known word, or by asking permission, — a form observed also if he 
should wish to remove anything from above or near to any person. 

The existence of expressions equivalent to our "Mr.," "Sir," and 
" Madam," does much towards polishing the intercourse of this people ; 
and it is remarkable that they only in the South Seas have these terms 
in regular use. The jflattery of the natives is often gross, and some- 
times thoroughly oriental. Soon after my location in Lakemba, the 
Mission family visited the house of the King's brother ; and as we 
were about to retire, the lady of the house requested a servant to bring 
food, that " the Chiefs from the eye of the sun might eat." 

Some of their forms connected with giving and receiving deserve 
notice. I have several times received valuable presents of food ; but 
the donor declared the gift worthless, saying, " I have nothing fit to 
offer you ; but these fowls are an expression of my love for your 
children." Another on presenting some fish, named my servants ; and 



122 FIJI AND THE FIJIAlfS. 

a valuable lot of yams was, if the giver spoke truly, "a matter of 
little importance, but given to help in fattening my hogs." All this, 
however, is quite insincere. Presents, which generally consist of 
" changes of raiment," or mats, or oil, are almost always offered, 
whether to men or gods, in a set form. Thanlis are always ex- 
pressed aloud, and generally with a kind wish for the giver, as, " I take 

this, and may have good health," or "livelong." Sometimes 

the wish is more general, as, " Let Christianity spread throughout the 
land ! " But such forms are plastic and fitted to circumstances. It is 
not uncommon for a man, on receiving a gift which he values, to lift 
it up to his head, or, sometimes, kiss it. One man to whom I gave a 
plane-iron, laid it on the floor, and then stooped down to kiss it. 

Guests who are about to leave by water, are always accompanied 
by their entertainers to the canoe ; and often a few fi'iends will go a 
short distance with them, although they have to regain the shore 
by swimming. Such as go by land are attended beyond the skirts of 
the town, and for some little distance. This is a fitting close to a visit 
which, if the road was dirty and no water at hand, began by the 
offering of water for the feet, and oil to anoint the face and body. 

In their dress, scanty as it is, the Fijians display great care and 
pride. In judging of this matter, it is very difficult for a civilized 
stranger to form a right opinion, influenced, as he must be, by the 
conventionalities of costume to which he is accustomed. Hence the 
natives are frequently spoken of as naked ; but they only seem so 
when compared with other nations. It must be borne in mind, that 
the character of the climate and the quality of their skin both render 
dress, as far as mere utility is concerned, unnecessary : the people, 
therefore, ought to receive full credit for modesty in the partial 
covering which they adopt, and about the use of which they are scrupu- 
lously particular. Vanity adds ornament to the simple dress, and dec- 
orates or defaces, according to prevailing custom, different parts of the 
body. 

The dress of the men is a kind of sash of white, brown, or figured 
masi, varying in length from three to a hundred yards. Six or ten 
yards, however, is the usual measure. Tliis sash is passed between the 
legs, and wound two or three times round the loins, securing one end 
in front, so as to fall over to the knees like a curtain ; the end behind 
is fastened in a bunch, or left to trail on the ground. When a Chief is 
dressed in style, a few folds are taken higher up round his body, like a 
sword belt, and both ends of the sash form long trains. 

The women arc not allowed to use masi, but wear the likuj or 



% 




pi; 










o 

GO 



MAIs^XEKS AXD CUSTOMS. 123 

fringed band, which has been already described. It is tiea on the right 
side with bass, which, on high days, is long enough to form a train. 

The turban, consisting of a gauze-like scarf of very fine white inasi^ 
from four to six feet long, is worn by all Fijians who can lay claim to 
respectability, except such as are forbidden its use. The apparent size 
is entirely regulated by the quantity of hair underneath, which is 
generally considerable. This head-dress may be fastened by a neat 
bow in front, or tied in a tassel-knot on the top of the head, or arranged 
so as to hang in lappets on one side. By some it is worn as a band 
or cord at the root of the hair, the greater part being allowed to fall 
down the back. In most cases it is ornamental and graceful. 

It is the heads, however, rather than their covering, which excite 
wonder, and on no other part of his person does the Fijian expend so 
much time, pains, and skill. Most of the Chiefs have a hairdresser, to 
whose care his master's head is intrusted, often demanding daily atten- 
tion, and, at certain stages of progress, requiring several hours' labour 
each day. During all this time the operator's hands are tabu fi-om 
touching his food, but not from working in his garden. The hair is 
strong and often quite wiry, and so dressed that it will retain the posi- 
tion in which it is placed, even when projecting from the head to a dis- 
tance of six or eight inches. One stranger, on seeing their performances 
in this department, exclaims, " What astonishing wigs ! " another, 
" Surely the beau-ideal of hairdressing must reside in Fiji ; " a third, 
" Their heads surpass imagination." No wonder, then, that they defy 
description. A few modes of adorning or disfiguring the head are given 
in the engraving ; but they might be greatly multiplied without in- 
cluding all the vagaries of Fijian fancy in this particular ; for if in any- 
thing the natives have a claim to originality and versatility of genius, it 
is in hairdressing. Whatever may be said about the appearance being 
unnatural, the best coiffures have a surprising and almost geometrical 
accuracy of outline, combined with a round softness of surface, and 
uniformity of dye, which display extraordinary care, and merit some 
praise. They seem to be carved out of some solid substance, and are 
variously coloured. Jet black, blue black, ashy white, anl several 
shades of red prevail. Among young people bright red and flaxen are 
in favour. Sometimes two or more colours meet on the same head. 
Some heads are finished, both as to shape and colour, nearly like an 
English counsellor's wig. In some the head is a spherical mass of jet 
black hair with a white roll in front, as broad as the hand ; or, in lieu 
of this, a white oblong occupies the length of the forehead, the black 
passing down on either side. In each case the black projects farther 
9 



124: 



FIJI AXD THE FIJIAXS. 





^V 



HAIR-DRtSSIXG. 



than the white hair. Some heads liave all the ornamentation behind, 
consisting of a crowd of twisted cords ending in tassels. In others the 
cords give place to a large red roll, or a sandy projection falling on tlie 
neck. On one head, all the hair is of a uniform height ; hut one-third 



MANNERS AND CUSTOMS. 125 

in front is ashy or sandy, and the rest black, a sharply defined separa- 
tion dividing the two colours. Not a few are so ingeniously grotesque, as 
to appear as if done purposely to excite laughter. One has a large knot 
of fiery hair on his crown, all the rest of the head being bald. Another 
has the most of his hair cut away, leaving three or four rows of small 
clusters, as if his head were planted with small paint-brushes. A third 
has his head bare, except where a large patch projects over each temple. 
One, two, or three cords of twisted hair often fall from the right temple, 
a foot or eighteen inches long. Some men wear a number of these 
braids so as to form a curtain at the back of the neck, reaching fi'om one 
ear to the other. A mode that requires great care, has the hair wrought 
into distinct locks, radiating from the head. Each lock is a perfect 
cone, about seven inches long, having the base outwards ; so that the 
surface of the hair is marked out into a great number of small circles, 
the ends being turned in, in each lock, towards the centre of the cone. 
In another kindred style, the locks are pyramidal, the sides and angles 
of each being as regular as though formed of wood. All round the 
head, they look like square black blocks, the upper tier projecting hori- 
zontally from the crown, and a flat space being left at the top of the 
head. When the hair, however, is not more than four inches long, this 
flat does not exist, lut the surface consists of a regular succession of 
squares or circles. The violent motions of the dance do not disturb 
these elaborate preparations, but great care is taken to preserve them 
from the effects of the dew or rain. 

Married women often wear their hair in the same style as the men, 
but not projecting to quite the same extent. A large woollen mop, of 
a reddish hue, falling over the eyes, will represent the hair as worn by 
the younger women. 

I have often girted men's heads which were three feet ten inches, and 
one nearly five feet, in circumference. A coating of jet-black powder 
is considered superlatively ornamental ; but its use is forbidden to the 
women, who, however, in common with the men, paint themselves with 
vermilion, applied in spots, stripes, and patches. White and pink 
armlets, and others made of a black wiry root or white cowries, ivory 
and shell finger-rings, knee and ankle bands with a rose-shaped knot, 
are much worn, ivory, tortoiseshell, dogs' teeth, bats' jaws, snake 
vertebrae, native beads ground out of shells, and foreign beads of glass, 
are formed into necklaces, the latter being generally braided into neat 
bands. Breast ornaments are, pearl-shells as large as a dessert-plate, 
plain or edged with ivory, orange and white cowries, and crescents or 
circles formed by a boar's tusk. Chiefs and priests sometimes wear 



126 FIJI AND THE FIJIANS. 

across the forehead a frontlet of small scarlet feathers fixed on palm- 
leaf, while a long black comb or tortoiseshell hair-pin — aJids, " scratcher " 
— projects several inches beyond the right temple. Ear ornaments are 
used by both sexes, not pendent, but passing through the lobe of the 
ear, and varying in size from the thickness of the finger to that of the 
wrist. Some insert a white cowry, and a few have the opening so dis- 
tended as to admit a ring ten inches in circumference. 

The Fijian procures many ornamental articles of his toilette from 
the forest, the vines and flowers of which are wrought into chaplets, 
necklaces, and wreaths : the latter are thrown over one shoulder, so as 
to cross the body and fall gracefully on the opposite hip. Fillets of 
dried leaves are worn on the limbs, and enduring but unsightly scars 
are cut in the skin, sometimes in concentric circles ; rows of wart-like 
spots are burned along the arms and backs of the women, which they 
and their admirers call ornamental. Genuine tattooing is only found on 
the women ; but not much of it is seen, as it is covered by the liku. 
Young women have barbed lines on their hands and fingers ; and the 
middle-aged, patches of blue at the corners of the mouth. The custom 
of tattooing is said to be in conformity with the appointment of Ndengei, 
and its neglect punished after death. The native name is qia, and, as 
it is confined to women, so the operators are always of the same sex. 
An instrument called a " tooth," consisting of four or five fine bone 
teeth fixed to a light handle six inches long, is dipped in a pigment 
made of charcoal and candle-nut oil ; the pattern having been previously 
marked on the body, the lines are rendered permanent by the blackened 
comb, which is driven through the skin in the same mamier as a fleam, 
though with less violence. Months are often occupied in the process, 
which is painful, and only submitted to from motives of pride and fear. 
Feasts are held also in connexion with this. The command of the god 
afiects but one part of the body, and the fingers are only marked to ex- 
cite the admiration of the Chief, who sees them in the act of presenting 
his food. The spots at the corners of the mouth notify, on some islands, 
that the woman has borne children, but oftener are for the concealment 
of the wrinkles of age. 

Fijians account humorously for the Tongan practice of tattooing 
being confined to the men instead of the women. They say that the 
Tongan who first reported the custom to his countrymen, being anxious 
to state it correctly, repeated, in a sing-song tone, as he went along, 
" Tattoo the women, but not the men ; tattoo the women, but not the 
men." By ill luck, he struck his foot violently against a stump in the 
path. and. in the confusion which followed, reversed the order of his 



MANNERS AND CUSTOMS. 127 

message, singing, for the rest of his journey, " Tattoo the men, but not 
the women." And thus the Tongan Chiefs heard the report ; and thus 
it came to pass that the smart of the qia tooth was inflicted on the 
Tonga men, instead of their wives. 

Sleep and tobacco are among the leading comforts of the Fijian. 
He follows activity with slumber, from w^hich he hates to be aroused. 
Tobacco, though known only for about thirty years, is in such high fa- 
vour, that its use is all but universal, children as well as adults indulg- 
ing in it freely. The native method of smoking is decidedly social. 
A small cigarette, formed by folding leaf tobacco in a strip of dead 
banana leaf, is lit, and passed to four or six persons in succession. 
Having to swim across a river does not interrupt this transfer ; for the 
same cigar may be conveyed from one bank to the other in several 
indifferent mouths. The habit of smoking is strengthened by much 
leisure, to which may be attributed the filthy practice of eating the ver- 
min with which their heads are often largely stocked. Even this custom 
is put by the natives to the score of revenge, and many spare moments 
are devoted to it, the produce being shared between the capturer of 
the game and the owner of the preserve. 

Many of their vacant hours are filled up by the Fijians in sports 
some of which closely resemble the innocent games of English chil- 
dren ; such as " hide and seek," " blind-man's buff, " making " ducks and 
drakes," etc. Others are more boisterous ; as the veiyama, a sham fight 
among children ; the veimoli, pelting each other with bitter oranges ; 
wrestling, and the cere, or race, the runners being persons who have 
been employed in digging a garden, the 0"svner of which offers the 
prize — generally masi — for their competition. Mock battles are also 
fought, which sometimes become too real, and loss of life is the 
result. 

The swing supplies a favourite amusement to children and young 
people. It consists of a single cord, either a rope or a strong vine, sus- 
pended from a tree, and having at its lower end a loop in which to in- 
sert one foot, as in a stirrup, or a knot, on which both feet rest. Grasp- 
ing at a convenient height the cord, which varies in length from thirty 
to fifty feet, the swinger is set in motion, and rejoices to dash through 
the air, describing an arc that would terrify a European. 

A very great favourite is the game of veiieqi vutu, which consists in 
throwing the fruit of the vutu {^Barring tonia speciosa). This fruit is 
also used as floats for their nets. 

Veikalawanasari is a species of hop, skip, and jump. 

Lavo, a game at pitching the fruit of the walai (^Mimosa scandens). 



128 FIJI AND THE FIJIAI^S. 

The fruit is flat and circular, and from its resemblance in form to men- 
ey, money is also called ai lavo. 

A more athletic sport is the tiqa or ulutoa. Tliis game is played 
by throwing from the forefinger a reed of three or four feet long, armed 
with a six-inch oval point of heavy wood. This weapon is made to 
skim along the ground to a distance of a hundred yards or more. 
Nearly every village has near it a long level space kept clear of grass 
for the practice of this favourite exercise. 

A kind of skittles, played with stones, is not uncommon ; and skil- 
ful players will throw the stone with their back towards the skittles. 
Canoe racing is somewhat frequent. 

The veisaga is practised on a large scale in some parts of the group. 
Upon the top of a hill men and women assemble to sport and wrestle. 
If a man closes with a woman, he attempts to throw her, and, on suc- 
ceeding, they both roll together down the hill. Sometimes a sprain is 
the consequence ; but the sufferer takes care to conceal the accident, 
lest the taunts and ridicule of the crowded spectators should be added 
to his misfortune. 

The veisolo is another rough sport. In the cases which I saw, the 
attack was made by women on a number of male visitors. They wait 
ed until food was brought to the men, and then rushed on their guests, 
endeavouring to disperse them, and take away the food. The men, 
either from custom or gallantry, merely retaliate by taking the women 
captives, or throwing them gently on the ground. The women, how- 
ever, were not so mild ; and I was acquainted with instances of men 
dying from the violence of their blows. One Amazon engaged in this 
sport shot a man dead with an arrow. 

The kalou rere, described in the following chapter, is also considered 
a pastime. 

Veivasa ni moli is a game which consists in suspending a moli 
(orange, lemon, &c.) by a string, and trying to pierce it with the vasa, 
(a pointed stick,) w^hile it is swinging about. 

Several amusements belong to the water, such as chasing each other, 
wrestling, and diving. Shoals of men or of women are seen, on a calm 
day, striking away from the shore, with gleeful notes, or that hearty 
abandonment of broad-mouthed mirth for which they are so famous. 
In the game of ririJca^ an upright post is fixed at the edge of a reef, and 
the upper end of a long cocoa-nut tree rested on it, so as to form an 
easy ascent, with the point projecting beyond the post, and raised about 
fifteen or twenty feet above the surface of the water. The natives run 
up this incline in a continuous single file, and their rapidly succeedirg 




(^ ^§ 







S w 












f.iODES OF PAINTING THE FAGE. 



MANNERS AND CrSTOMS. 



129 



plunges keep the water all round white with foam. Youngsters use the 
surf-boards which are so often found in Polynesia. 

Nocturnal serenading is practised by companies of men or women. 

Although most of the Fijians are fond of music, yet their own at- 
tempts in that direction are very rude. Their musical instruments are 
the conch-shell, the nose-flute, the Pandean pipes, a Jew's harp made of 
a strip of bamboo, a long stick, 
large and small drums, made of 
a log hollowed like a trough, and 
having cross pieces left near the 
ends, and bamboos used for the 
same purpose. The shell is the 
favourite instrument of the fish- 
ermen. The long stick belongs to 
the dance. Clapping of hands al- 
ways accompanies singing, which 
is invariably in a major key. 

The dance is undoubtedly the most popular pastime of Fiji. The 
song by which it is regulated is often very dull, and the movements 
slow and heavy, consisting of stepping and jumping, mingled with many 
inflections of the body and gesticulations with the hands. There is 
always a conductor, and, in one or two of their dances, a buffoon is in- 




GIEL PLATING ON THE NOSE-FLUTE. 




DRUMS AND MUSICAL INSTRUMENTS. 



troduced, whose grotesque movements elicit immense applause. In a 
regular dress or feast dance, two companies are always engaged, — the 
musicians and the dancers. Twenty or thirty persons constitute the 



130 FIJI AJsB THE FIJIAJyS. 

" orchestral force," while the dancers often number one or two hundred. 
The performance of the musicians " is on one note, the bass alternating 
with the air : they then sound one of the common chords in the bass 
clef, without the alternation." Several of them elicit clear notes from 
the long stick by hitting it with a shorter one ; others produce a sort of 
tambourine sound by striking their bamboos on the ground ; the rest 
clap their hands, and all give vocal help. They keep excellent time, 
and the words sung refer either to the occasion, or to some event in 
their past history. 

The dancers are gaily dressed ; and as all bear clubs or spears, and 
perform a series of marchings, steppings, halts, and varied evolutions, 
a stranger would rather suppose them to be engaged in a military re- 
view than in a dance. As the performance approaches the close, the 
speed quickens, and the actions steadily increase in violence, accompa- 
nied by a heavy tramping on the ground, until the excited dancers, al* 
most out of breath, shout, at the top of their voices, " Wa-oo ! " and the 
dance is ended. 

Persons who know a new dance are paid for teaching it, the fee be- 
ing called votua. The following short song contains the complaint of 
an ill-rewarded teacher : — 

'* The mother of Thangi-limba is rexed. 
How can we teach, unrewarded, the dance ? 
Here is the basket for the fees — and empty ! 
Truly this is an illiberal world." 

Some few of the islanders are acquainted with sleight-of-hand tricks, 
which they exhibit among their friends. The Chiefs occasionally amuse 
themselves by vaharihamalamala, punning, and playing upon words. 
Thus, as the word ulaula means either to thatch a house, or to throw 
ulas — short clubs — at one another, the Mbau people sometimes order 
the Tailevu people to come to Mbau to ulaula. They come, exj^ecting 
to thatch a house, and find themselves pelted with clubs. On fine 
nights, or rainy days, story-telling, including all kinds of traditions, 
histories, and fictions, often of the most extravagant kind, is a favourite 
amusement. 

Such children as are allowed to live are treated with a foolish fond- 
ness ; but, in some parts, the father may not speak to his son afler his 
fifteenth year. Family discipline is unreal, and its apparent restraints 
easily set aside. Children stray away at pleasure, and very soon be- 
come independent of their parents, by whom they are taught to dance, 
to plant, and to fight. Insults or injuries endured by their friends are 
impressed on their susceptible minds ; and the parties who inflicted 



MAK^KEES A]ST> CUSTOMS. 131 

them are pointed out as the objects of present hatred, and the victims 
of future revenge. 

The hair of the boys is kept short, but that of the girls is allowed 
to grow long, and fall in all directions from the cro\\Ti of the head, in 
twisted locks of a brown, red, or flaxen colour, so as often entirely to 
hide the eyes. The countenances of the children show signs of that 
restless observance which is so fully developed in the faces of their 
parents. They ascend the hill of life with rapid strides, and, having 
reached the summit, run into their graves. " You English," said a fine 
young man to me, " grow slowly, like the nut, and abide : we Fijians 
grow with the rapidity of the plantain, and, like it, decay and are not in 
a few days." Both sexes go unclad until the tenth year, and some be- 
yond that. Chiefs' children are kept longest without dress. 

Males are circumcised when from seven to twelve years old. The 
cutting instrument is a piece of split bamboo, and the recovery is 
rapid. The operation is generally performed on a company of ten or 
twenty at a time, who, for several days afterwards, live together in 
some public building, their food . being taken to them by women, who 
in some places, as they carry the meal, generally a dish of cooked 
greens, sing, — 

" Memu wai o qori Jca EJula ; 

An solia mai loaloa ; 

Au solia na drau ni ceviiga : 

Memu wai o qori lea Xula.'" 

" This is your broth, Sirs the Circumcised ; 
I give it from the wilderness ; 
I give the leaf of the cevuga : 
This is your broth, Sirs the Circumcised." 

Kula is one of the names by which those who are newly circumcised 
may be spoken of by or before women, teve, the proper word, being 
tabu if a woman is present. ICida is also the name of a strip of cloth 
which receives the blood, and, on Vanua Le\Ti, is afterwards hung from 
the roof of the temple or Chief's house. The proper time for perform- 
ing this rite is after the death of a Chief, and many rude games attend 
it. Blindfolded youths strike at thin vessels of water hung from the 
branch of a tree. At Lakemba, the men arm themselves with branches 
of the cocoa-nut, and carry on a sham fight. At Ono, they wrestle. 
At Mbau, they fillip small stones from the end of a bamboo with suffi- 
cient force to make the person they hit wince again. On Vanua Levu, 
there is a mock siege. 

On the fifth day after a Chief's death, a hole is dug in the floor of a 
hure, and one of the circumcised youths is secreted in it, whereupon his 



132 FIJI A^^D THE FIJIAIs^S. 

companions fasten the doors of the house securely, and run away. 
When the one within bh)ws a shell, the friends of the deceased surround 
the house, and thrust their spears at him through the fence. 

The ceremony may be followed by the assumption of the man's 
dress ; but this is not invariable, as some wear it long before, and others 
not till some time after. When a Chief's son first puts on the masi, a 
feast is made, followed by dancing. Youths, while uncircumcised, are 
regarded as unclean, and are not permitted to carry food to the Chiefs. 
Young men, as was intimated before, have separate sleeping apartments, 
and are forbidden to eat of food left by women, and to unroll and lie on 
their mats. 

Girls are betrothed at a very early age, and often to men past the 
prime of life. Although, when old enough to think for themselves, 
women express their dislike of this system, yet it certainly gives them 
one advantage, — that of a more careful guardianship. Not that the 
future husband takes the girl under his immediate care ; but the fear 
of him or his friends causes her parents to keep a strict watch over her, 
and his influence would be exerted to punish any one who might insult 
her. An imprudent step on her part sometimes costs her life. In the 
case of a young girl near Mbua, her friends, on perceiving the result of 
her infidelity, assembled, and strangled her, and then sent word to her 
intended husband, asking for forgiveness. About the middle of 1852, 
Ritova, the Mathuata Chief, on finding that his sister, or cousin, had 
been guilty of a similar offence, sent a messenger to the tribe to which 
her secret lover belonged, demanding that he should be given up to 
punishment. This, however, his friends refused. But Ritova, fixed in 
purpose, commanded his relation to be strangled and buried. Stern 
justice appears in both cases; but it is in appearance only. Fear, 
in the first instance, and mortified pride, in the other, was the real 
motive. 

When betrothed in infancy, as the daughters of Chiefs usually are, 
the mother of the girl, in some cases, takes a small liku to the future 
husband, as a pledge that her child shall hereafter be his wife. If he is 
grown up, he observes a form of asking the parents to give him their 
daughter, presenting, at the same time, one or more whales' teeth. ^Most 
improper matches are made. I have seen an old man of sixty living 
with two wives both under fifteen years of age. Women, indeed, are 
regarded as a sort of property, in which a regular exchange is carried 
on ; but there is no truth in the assertion that the natives sell their 
women among themselves. Whatever there has been like this, has 
been taught them by white men. The low estimate in which, on some 



MANNERS AND CUSTOMS. 133 

islands, women are held, may be judged from the following fact. A 
Chief of Nandy, Viti Levu, was very desirous to have a musket which 
an American Captain had shown him. The price of the coveted piece 
was two hogs. The Chief had only one ; but he sent on board with it a 
young woman as an equivalent. I afterwards saw the girl, and was ac- 
quainted with her purchaser, by whose wife she was kept as a servant. 

The natives have gravely asked the Missionaries whether they 
bought their wives, and what they cost, supposing that such was the 
custom in the white man's land. 

Nevertheless, although not an article of trade among themselves, 
woman is fearfully degraded in Fiji. In many parts of the group she 
is as a beast of burden, not exempt from any kind of labour, and for- 
bidden to enter any temple : certain kinds of food she may eat only 
by sufferance, and that after her husband has finished. In youth, she is 
the victim of lust, and in old age, of brutality. Such of the young 
women as are acquainted with the Avay in which a w4fe is secured in 
England, regard it with strong admiration, and envy the favoured 
women who wed " the man to whom their spirit flies." 

It sometimes happens, however, that persons are thus privileged in 
Fiji, and permitted to choose for themselves. When such is the case, 
affection progresses to possession by certain steps, which vary slightly 
in different parts of the group. When the female is betrothed, the ob- 
servances are nearly the same. 

The veidomoni, or " mutual attachment," is the first step. In this 
the young man asks the girl of her parents, taking a present or not, as 
he judges best. When anything is given, it is not considered in the 
light of a price paid, but merely as a matter of form. Should the re- 
quest meet with a favourable reply, the girl's friends veimei, "nurse," 
or take her to the house of her intended husband's parents, presenting, 
at the same time, property — teeth, cloth, or mats. A custom, which 
is certainly pretty, is then observed. Not even a heathen can leave the 
scenes of childhood and careless joy without tears, and the " nursed " 
girl often weeps freely. The friends of the bridegroom endeavour to 
solace her by presenting trinkets as expressions of their regard. This 
is called the vakamamaca, or " drying-up-of-the-tears." Then follows the 
vakaiaJcaia, or " warming." This is food made by the man, and taken 
to the friends of the bride, w^ho still remains where her friends left her. 
In some parts, she enjoys a holiday for four days, sitting in her new 
home, oiled, and covered with turmeric powder. At the end of four 
days she bathes, accompanied by a number of women — generally mar- 
ried women — who help her to fish. On returning home, the fish is 



134 FIJI AXD THE FIJIAls^S. 

cooked and, when ready, an intimation to that effect is sent to the young 
man, who dresses himself in style, and, accompanied by a number of 
his companions, oiled and dressed, directs his steps to the house in which 
his betrothed waits his arrival. The bridegroom and his companions 
take off their new dresses, which are given to the relatives of the bride. 
The fish-soup is then served up with good yam, the prospective wife 
commencing her duties by pouring out and handing to her future 
lord a dish of soup, which he drinks, eating yam with it. A part 
of the yam he gives to the bride, who eats with him. Probably 
they never were so near or spoke to each other before, and very likely 
this their first meal passes in silence. Thi| ceremony is named na sili, 
" the bathing." In the leeward islands, this generally concludes the 
form of marriage. To windward such is not the case ; but the girl goes 
back to her parents, and the friends on both sides make cloth and mats 
to present with the young people on the wedding-day. Meantime the 
young man is expected to build a house to which to take his wife, who 
undergoes now the painful process of tattooing, if it has not already been 
done. Some chief ladies, however, defer the performance of this opera- 
tion until they have become mothers. During this period the bride is 
tabu siga^ kept from the sun, to improve her complexion. These pre- 
liminaries over, the grand feast takes place, when the friends of each 
party try to outdo the others in the food and property presented. As 
in other native feasts, so here it is easier to specify the good cheer by 
yards and hundred-weights, than by dishes. When Tanoa gave his 
daughter to Ngavindi, the Lasakau Chief, there was provided for the en- 
tertainment of the friends assembled, a wall of fish five feet high, and 
twenty yards in length, besides turtles and pigs, and vegetables in pro- 
portion. One dish at the same feast was ten feet long, four feet wide, 
and three deep, spread over with green leaves, on which were placed 
roast pigs and turtles. Whatever is prepared by the friends of the 
woman is given to those of the man, and vice versa. The conclusion of 
this day is the vaqasea, when the marriage is complete, the announce- 
ment of which, in some tribes, is by tremendous shoutings ; and ar- 
rangements are made for the veiiasi, or " clipping," which, to windward, 
consists in cutting off a bunch of long hair worn over the temples by 
the woman while a spinster. To leeward, however, the woman is de- 
prived of all her hair, and thus made sufficiently ugly to startle the 
most ardent admirer. This act has its feast, food being prepared, and 
often taken as the breakfast of the newly married couple. In some 
places the great feast follows the clipping. Priests are never in requi 
sition officially on marriage occasions. Matrimony, in Fiji, is a social 



MANNERS AND CUSTOMS. 135 

or civil contract only. Every presentation of property or food is as- 
sociated with good wishes or prayers for the long life and happiness of 
the young couple ; but no priest is needed in this, as it is only the ob- 
servance of a custom used on every occasion that will admit of such 
forms. Commodore Wilkes's account of Fijian marriages seems to be 
compounded of oriental notions and Ovalau yarns. A change in the 
form of liJcu always takes place. Young unmarried women wear a liku 
little more than a handsbreadth in depth, which does not meet on the 
hip by several inches. On marrying, they put on a broader dress, 
which entirely surrounds the body, and the depth of which is increased 
as the wearer grows older. An owl flying about a house is considered 
by the natives as a sign that things are in a fair way for the master 
becoming a father. When such a hope is proved to be well established, 
certain matrons and the newly-made wife get up a sort of pic-nic, which 
they call vakata kakana. For this they choose some sylvan retreat, 
where embowering trees, with their thick foliage interwoven with various 
creepers, afford a cool and secluded shade. Here the women feast to- 
gether, and indulge in the " wide-mouthed mirth " of which they are so 
fond, unmindful of future care. After this comes the vakavotu, the 
" becoming visible," and with it another feast ; when friends eat and 
rejoice together, and a bartering of property takes place between them. 
The next step is the iaiavu, the "broiling." This is much quieter, and 
not so commonly observed, and consists in feedmg the expectant mother 
with fish just before her confinement. 

Voluntary breach of the marriage contract is rare in comparison 
with that which is enforced, as, for instance, when a Chief gives up the 
women of a town to a company of visitors or warriors. Compliance 
with this mandate is compulsory ; but should the woman conceal it 
from her husband, she would be severely punished. Fear prevents 
unfaithfulness more than affection, though I believe that instances of the 
latter are numerous. 

Too commonly there is no express feeling of connubial bliss. Men 
speak of " our women," and women of " our men," without any dis- 
tinctive preference being apparent. If a man does not approve of his 
betrothed, he quietly neglects the usual advance. If a woman rejects 
the suit of a man, after being promised to him, property must be taken 
to him or his friends, by whom the vakalutu, the " letting drop," is gen. 
erally accepted. 

This,- however, does not apply to persons of high rank, marriages 
among whom are so interwoven with the civil and political interests of 
the country, that no deviation from form is allowed, out of regard to 



136 FIJI A^'D THE FIJIA2s"S. 

the wishes of the female concerned, who, in these matters, may have 
no will of her own. I saw a daughter of the King of Lakemba leave 
for Mbua. She was a fine girl, of very amiable manners, and a general 
favourite. Her intended husband was Tanoa, a man quite old enough 
to be her great-grandfather. There was something really affecting about 
the separation from the companions of her girlhood; and how she 
managed to bear such a weight of grief, aggravated by the hugs and 
embraces of a dozen persons at once, for so long a time, and in such hot 
weather, I could not understand. Such ladies are under the care of a 
duenna, who accompanies them, together with the servants given by the 
bride's father. A Princess of first rank had ten female servants from her 
father, and five from her husband. One, two, or three, is more com- 
monly the number. These attendants are sometimes called the tauvaki, 
a, word which combines the meaning of " menial " and " pet." 

I saw a young girl of good family, who was given to the daughter 
of Tuikilakila, brought in form to that Chief. As she was presented in 
the way usually observed in giving a bride, I will describe the ceremo" 
ny. She was brought in at the principal entrance by the King's aunt 
and a few matrons, and then, led only by the old lady, approached the 
King. She was an interesting girl of fifteen, glistening with oil, wear- 
ing a new likv, and a necklace of carved ivory points, radiating fi-om 
her neck, and turning upwards. The King then received from his aunt 
the girl, with two whales' teeth, which she carried in her hand. When 
she was seated at his feet, his Majesty repeated a list of their gods, and 
finished by praying that " the girl might live, and bring forth male chil. 
dren." To her friends — two men who had come in at the back door — 
he gave a musket, begging them not to think hardly of his having taken 
their child, as the step was connected with the good of the land, in 
which their interests, as well as his own, were involved. Tlie musket, 
which was about equivalent to the necklace, the men received with bent 
heads, muttering a short prayer, the close of which was exactly the 
same as they had offered for years, " Death to Natawa ! " Tuikilakila 
then took off the girl's necklace, and kissed her. The gayest moment of 
her life, as far as dress was concerned, was past ; and I felt that the 
untying of that polished ornament from her neck was the first down- 
ward step to a dreary future. Perhaps her forebodings were like mine, 
for she wept ; and the tears which glanced off her bosom and rested in 
distinct drops on her oily legs, were seen by the King, who said, " Do 
not weep. Are you going to leave your own land? You* are but 
going a voyage, soon to return. Do not think it is a hardship to go to 
Mbau. Here you have to work hard ; there you will rest. Here you 



MAIiTNEES AND CUSTOMS. 137 

fare indifferently ; there you will eat the best of food. Only do not 
weep to spoil yourself." As he thus spoke, he played with her curly 
locks, complimenting her on her face and figure. She reminded him of 
a sister of hers who had been taken to Mbau in years past, and the 
mention of whose name seemed to have a talismanic effect on the aged 
aunt. "Ay ! " she exclaimed, ".that ivas a woman ! Her face ! " (placing a 
hand edgeways on either side of her own shrunk phiz,) " O what a face ! '' 
Then followed several other exclamations of admiring remembrance^ 
more pointed than delicate, when, happily, the King interrupted the old 
]ady before her admiration led her still farther beyond the bounds of 
propriety. Just then the King's women appeared with their nets, and 
he ordered the poor girl to go and " try her hand at fishing." 

On the large islands is often found the custom, prevalent among 
many savage tribes, of seizing upon a woman by apparent or actual 
force, in order to make her a wife. On reaching the home of her ab- 
ductor, should she not approve of the match, she runs to some one who 
can protect her : if, however, she is satisfied, the matter is settled forth- 
with, a feast is given to her friends the ■ next morning, and the couple 
are thenceforward considered as man and wife. 

" Writing to a woman " is of recent date, and generally done with- 
out pen, ink, or paper. It is the " popping the question " of English 
life, and though for the most part done by the men, yet the women do 
not hesitate to adopt the same course when so inclined. The man, 
however, takes a present to help his suit ; the woman trusts only to 
her charms. Wonderfully artless are some of the appeals made by the 
men. Thivalala, whose legs were disfigured with elephantiasis, addressed 
a smart young widow thus : " You know my circumstances ; I am poor ; 
I am afl[licted ; I am far away from my friends : I need some one to care 
for me, love me, and become my wife." She, sympathizing, con- 
sented. Plain speaking in these affairs is not uncommon. Simioni 
Wangkavou, wishing to bring the object of his affection to decision, 
addressed these homely remarks to her, in the hearing of several other 
persons : " I do not wish to have you because you are a good-looking 
woman ; that you are not. But a woman is like a necklace of flowers, 
— pleasant to the eye and grateful to the smell : but such a necklace 
does not long continue attractive ; beautiful as it is one day, the next it 
fades and loses its scent. Yet a pretty necklace tempts one to ask for 
it, but, if refused, no one will often repeat his request. If you love 
me, I love you ; but if not, neither do I love you : only let it be a set- 
tled thing." 

But to return to the wife whom we left being fed with fish. Gen- 



138 FIJI AXD THE FIJIAXS. 

erallj the women suffer little in parturition, and the aid of a native 
midwife is rarely needed, and, when given, is rather injurious than oth- 
erwise. A wide difference exists between the observances of Tongan 
and Fijian women at this time. The Tongan mother, on the birth of a 
child, gets up directly, and bathes in some pond or river, and, on her 
return, eats freely of food : if fish, poultry, or pork is provided, so much 
the better. Fijians profess to keep the house a few days, and some lie 
at their ease a full month. They are forbidden the free use of animal 
food and fish for a long time, being well supjDlied with vegetables ; un- 
ripe bananas and greens being esteemed excellent for women at this 
time. A Tongan babe is anointed with oil and turmeric, and fed with 
old cocoa-nut chewed, the juice being passed from the mouth of the nurse 
into that of the child. This continues until the mother is fit to nurse. 
The Fijian infant is kept from the mother three days, and is suckled by 
another woman, or fed with sugar-cane juice, administered in the way 
just described. It also receives a coating of oil and turmeric. It is an 
ill-omen if a child does not cry soon after it is born ; and the male 
child born in the day-time is expected to prove a great warrior. 

The Fijian father must celebrate the birth of a child by making a 
feast ; and, if it is the first-born, sports follow, in one of which the 
men imitate on each other's bodies the tattooing of the women. The 
name of this feast is a tunudra, and seems to regard the woman rather 
than the child. Friends seek the place where the babe lies, and present 
love-tokens, receiving some presents in return. On Vanua Levu, the 
woman's friends plait small mats, measuring about two feet by one, for 
the mother to nurse her babe upon. Tlie name of the visit imports 
that the women will take the child in their arms ; and those who do so 
always kiss it. Next in order is the feast given at the falling off of the 
umbilical cord, which is sometimes buried, together with a cocoa-nut, to 
grow for the future use of the little stranger. A tribe on Yiti Levu 
take the food prepared on this occasion to the priest, who notifies the 
event to their god thus : " This is the food of the little child ; take 
knowledge of it, ye gods ! Be kind to him. Do not pelt him, or spit 
upon him, or seize him, but let him live to plant sugar-cane." Food is 
again made ready on the first bathing of the child, and there is another 
little feast on the event of its first turning over without help. The 
women seem fond of their offspring ; but an English mother finds it 
difficult to reconcile the thought of much affection, with so much dirt 
as is often allowed to collect on the child. 

The naming of the infant takes place very early, sometimes before 
birth, but generally within two or three days after. Longer delay 



TVfANKEBS AXD CUSTOMS. 139 

might endanger the child's life, hj leading the mother to suspect that 
her offspring was uncared for. It is a common practice to name the 
first child after the man's father, and the second after the mother's 
father. In the first case, the friends of the man make the wife a pres- 
ent ; and in the other, her friends offer the gift to the husband. The 
ahove practice, however, is very variable ; and the naming of children is 
often left to accident, caprice, or malice. Some peculiarity in the infant, or 
in the time or circumstances of its birth, often decides the name. Or, 
in the absence of more durable monuments, the epithet is made a record 
of the family triumphs, or the weakness, folly, and disgi-ace of their 
enemies. Such instances abound, and names worse than these, of the 
lowest and filthiest kind, such as ought to be rejected from the language* 

Natives nurse in eastern style, the child sitting, quite naked, astride 
the mother's hip, where it is kept from falling by her arm passed 
round its body. Children who have the coko — an ulcerous disease, like 
the yaws of the West Indies — stand at the back of their mother, whose 
hands are clasped behind, forming a soft standing-place for the feet of 
the little sufferer, who holds on by the parent's shoulders. Most na- 
tive children have this disease, and those who escape are said to grow 
up sickly and feeble, and incapable of much exertion, — an opinion 
which, I believe, is well founded. 

Women who regard the health of their child generally abstain from 
the pleasures of fishing during the time of nursing. One of the first 
lessons taught the infant is to strike its mother, a neglect of which 
would beget a fear lest the child should grow up to be a coward. Thus 
these people are nurtured " without natural affection," and trained to be 
" implacable, unmerciful." Several proofs of this I witnessed at So- 
mosomo ; mothers leading their children to kick and tread upon the 
dead bodies of enemies. The violent passions of revenge and anger 
are fostered in the native children, so that, when offended, they give full 
vent to their fury ; and it is not surprising that their riper years exhibit 
such fearful developements of rage. Visiting, on the same island, a 
family who were mourning the recent slaughter of six of their friends, 
one of the first objects I savr was a good malo — a man's dress — much 
torn, by which sat a child of about four years old, cutting and chopping 
it with a large butcher's knife, while his own hand was covered with 
blood, which flowed from the stump where, shortly before, his little 
finger had been cut off, as a token of affection for his deceased father. 
The malo had been stripped from one of the party who had attacked 
the friends of that child, and was placed before him to excite and grat- 
ify a revengefiil disposition. 
10 



140 FIJI AXD THE FIJIAJSTS. 

Grim, immodest representations of the human figure, about eigh- 
teen inches long, are used on the larger islands to terrify the children 
into quietness. 

When at Lakemba, I was told by Mosese Vakaloloma that, in their 
heathen state, they did not address their little ones as children, but 
would say, " Come here, you rats ! " 

Beside attending to the children, it is the duty of the women to 
fetch salt and fresh water, collect fuel, and attend to the boiled food. 
If a woman, when putting bananas into a pot, let one fall on the out- 
side, or if the bread-fruit burst in roasting, she will wring her hands 
in dismay, or cry aloud, fearing the ill-luck betokened by the accident. 
On Vanua Le^oi, the women are treated with a little consideration, 
and more as equals, by the men ; a kindness which they repay by deal- 
ing largely in scandal, which thus grows with tropical rapidity. Fish- 
ing with hand-nets is their duty and delight. Women of all ranks 
engage in this employment with a kind of passion, and use the time for 
the unbridled indulgence of slander and gossip. 

Polygamy is looked upon as a principal source of a Chief's power 
and wealth. It certainly is the source of female degradation, domestic 
misery, and personal suffering. One day, the ^Missionary's wife asked 
a woman who was minus her nose, " How is it that so many of you 
women are without a nose ? " A native wife replied, " It grows out of 
a plurality of wives. Jealousy causes hatred, and then the stronger 
tries to cut or bite off the nose of the one she hates." 

The lady wife of the ]\Ibua Chief had a rival more powerful than 
was agreeable to her, in an interesting young woman, who engrossed 
most of her lord's attention. Not having a club at hand with which to 
take vengeance on the object of her angry jealousy, the enraged wife 
pounced 'on her, and tore her sadly with nails and teeth, and injured 
her mouth by attempting to slit it open. The young woman was placed 
under my care, her shoulders being severely lacerated. A few months 
after, a young girl — the second wife of a man whose former spouse was 
getting old — was brought to mc, in a very emaciated condition, 
through the cruel treatment of her rival. The man was fond of his 
young wife, but could not shield her from the fury of the elder, who 
added to much rough treatment the employment of witchcraft. A 
severe illness was the result of this double attack ; the body sinking 
under cruelty, and the mind under superstitious fears. Thus we find 
that bites, scratches, and rent ears are among the smaller evils of poly- 
gamy. The following dialogue between Mrs. Williams and a native 
woman will further illustrate these evils. 



MANKEBS AND CUSTOMS. 141 

" Where is Ratu Lingalingani ? " 

" He is at Vuna, Madam. He is angry with Andi Lasangka," (a 
favourite wife,) " who is ill at that place." 

" Is she not likely to become a mother 1 " 

" Yes : and it is on that account that she has gone to Vuna. The 
other wives of the Chief are displeased at if; and, rather than endure 
their anger, she has gone to destroy the child, that it may be still- 
born." 

The treatment of a fine girl, the daughter of the mate of an 
American vessel, and inferior wife of a Mbau Chief, is too horrid to 
narrate. 

The herd of women brought together by polygamy under the will 
of one man, are robbed of the domestic pleasures springing from 
reciprocated affection, and are thus led literally, " to bite and devour 
one another." The testimony of a woman who lived two years in my 
family, afler having been one among several of a Chief's wives, is, that 
they know nothing of comfort. Contentions among them are endless, 
the bitterest hatred common, and mutual cursing and recrimination 
of daily occurrence. When their quarters become untenable, they 
generally run. Indeed, I was told by a chief lady that it was a settled 
point, that an offensive under-wife must be made to fly by abundant 
scolding and abuse. When a woman happens to be under the dis- 
pleasure of her master as well as that of his lady wives, they irritate 
the Chief by detailing her misdemeanours, until permission is gained 
to punish the delinquent, when the women of the house — high and 
low — fall upon her, cuffing, kicking, scratching, and even trampling on 
the poor creature, so unmercifully as to leave her half dead. 

Another and most heavy curse of polygamy falls on the children, 
since it is an institution which virtually dissolves the ties of relation- 
ship, and makes optional the discharge of duties which nature, reason, 
and religion render imperative. Hence there are multitudes of child- 
ren in Fiji who are wholly uncared for by their parents ; and I have 
noticed cases beyond number, where natural affection was wanting on 
both sides. The Fijian child is utterly deprived of that wholesome and 
necessary discipline which consists of regular and ever repeated acts of 
correction and teaching. Fitful attemps to gain the mastery are made 
by the parent, coming in the form of a furious ouburst of passion, to 
which the child opposes a due proportion of obstinacy, and, in the end, 
is triumphant. Thus the children grow up without knowledge, with- 
out good morals or habits, without amiability or worth, fitted, by the 
way in which they are reared, to develope the worst features of 



14:2 FIJI AND THE FIJIANS. 

heathen life. And this hapless condition they owe to polygamy, which 
rohs the parent of the comforts and endearments of married life, and 
gives the child but a slight advantage over the whelp of the brute. 

]\Iurder, in various forms, is the result of this vicious system. 
Great numbers produce sterility by drinking medicated waters pre- 
pared for that purpose, and many more kill their unborn children by 
mechanical means ; while, in the case of others, death follows imme- 
diately on birth. Scarcity and war, when they prevail, are often urged 
in excuse for these crimes. Perhaps the parents belong to two tribes 
which are at enmity, in which case the mother, rather than multiply 
the foes of her tribe, will destroy her progeny. In 1850, the Mbua 
Chief took a principal wife to his home, whereupon another of his 
wives, in a fit of jealousy, disappointed him by destroying the child 
which he expected shortly to be born. Nandi, one of whose wives 
was pregnant, left her to dwell with a second. The forsaken one 
awaited his return some months, and at last the child disappeared. 
This practice seemed to be universal on Vanua Levu, — quite a matter 
of course, — so that few women could be found who had not, in some 
way, been murderers. The extent of infanticide in some parts of this 
island reaches nearer to two-thirds than half. Abominable as it is, it 
is reduced to a system, the professors of which are to be found in every 
village. I know of no case after the child is one or two days old ; and 
all destroyed after birth are females, because they are useless in war, or, 
as some say, because they give so much trouble. But that the former 
is the prevailing opinion appears from such questions as these, put to 
persons who may plead for the little one's life : " Why live 1 Will 
she wield a club? Will she poise a spear?" When a professed 
murderess is not near, the mother does not hesitate to kill her o'vm 
babe. With two fingers she compresses its nostrils, while, with the 
thumb, she keeps the jaw up close ; a few convulsive struggles follow, 
and the cruel hand of the mother is unloosed, to dig a grave close by 
where she lies, in which the dead child is placed. Unlike the infanti- 
cide of the Hindus, that of Fiji is done from motives in which there is 
no admixture of anything like religious feeling or fear, but merely 
whim, expediency, anger, or indolence. 

In connexion with this subject, another proof may be given of the 
assertion already made, that the Fijians are made up of contradictions. 
They often adopt orphans, for whom they display far more love than 
for their own offspring. I should hesitate to give the following illus- 
tration, were I not well acquainted with most of the parties concerned. 
Tokanaua was slain in the last Mbua war, in 1844, leaving a son and 



MANNERS AND CUSTOMS. 143 

infant daugther, who were thrown on the care of their friends, the 
mother having been strangled, and buried with her husband. The 
orphans were taken to the house of Tokanaua's elder brother, who 
provided wet-nurses for the babe. He became, however, dissatisfied 
with this arrangement; and as his wife was just then confined, he 
arranged with her to murder their own child, that the adopted one 
might take its place and receive her care. 

The wives sometimes become unruly. Near to the King of Lakem- 
ba, and, afterwards, to the King of Mbua, I saw lying a stick of heavy 
wood, about the size of a broom-handle. On inquiry, I found that the 
free use of this truncheon was very effective in subduing the wayward 
wills of the women when they became disorderly. Tanoa's staff", used 
for this purpose, was inlaid with ivory, but did not, on that account, 
cause less pain. This is employed in cases not grave enough to de- 
mand the club, as, for instance, the dredre kaci — the call by laughing — 
the way in which women are supposed to call their gallants. These 
swains, to make themselves increasingly agreeable, sweeten their breath 
by eating a greyish clay, until nausea is produced. But unhappy is 
the woman whose amours come to light ! The sweet words and 
pleasant breath of the lover are succeeded by the rough abuse of her 
lord, and by such a beating as leaves the difference between it and being 
clubbed very small indeed. 

The aged King, Tuithakau II., visited me one day in evident trouble. 
After sitting silent awhile, he said, " Have you a spy-glass ? " Find- 
ing that I had one, he proceeded, " Do look, and see if my woman has 
gone to Weilangi only, or right away to Wainikeli." Weilangi was a 
village about six miles off", and Wainikeli about six miles further, with 
high hills interposed. It appeared that the old gentleman had found it 
necessary to use severe discipline with one of his wives, who, after 
being beaten, ran away ; and he now felt anxious about her, and came 
to solicit the help of my glass to ascertain her whereabouts. I assured 
him that, in this case, the spy-glass was of no use, as the woman had 
been gone several hours, and was now, no doubt, in some house with 
her friends. " Look," he rejoined, " if you can see her footsteps on the 
road from Weilangi to Wainikeli." It was with difficulty that I per- 
suaded him that it was impossible to see, at such a distance, a path 
which was narrow and irregular, and, morever, hidden with forest and 
brushwood. 

That which bears the name of swearing among the South Sea 
Islanders, though bad enough, is different in its kind from English 
swearing, and not so great an evil. The natives never blindly invoke 



144 FIJI Amy the fijians. 

the wrath of a god, or condemn themselves or each other to endless de^ 
struction ; but they use filthy, irritatmg, and malevolent language, not 
uncommonly having reference to their cannibal practices. Like the 
Easterns, they speak abusively of the parents of the persons with whom 
they are angry. I have heard individuals, when protesting strongly, 
swear by the King. It is tabu for those to swear at each other who 
are prohibited from conversing together ; but those who are worship- 
pers of the same god may swear at one another to their heart's content. 

To the aged and infirm, the kindnesses of the Fijians are cruel. Bald 
heads and grey hairs excite contempt instead of honour ; and, on this 
account, the aged, when they find themselves likely to become trouble- 
some, beg of their children to strangle them. If the parent should be 
slow to make the proposal, they are anticipated by the children. The 
heathen notion is, that, as they die, such will their condition be in 
another world ; hence their desire to escape extreme infirmity. I have 
never known a case of self-destruction which had personal defect or 
deformity for its motive ; but a repugnance on the part of the sound, 
the healthy, and the young, to associate with the maimed, the sick, and 
the aged, is the maui cause of the sacrifice. 

It could answer no good purpose to record many of the frequent 
instances of abominable cruelty towards the aged and infirm, which are 
precisely similar to those practised by some other heathen nations. 
Exposure, burying alive, and the rope, are the means generally used 
for dispatching these unfortunates. One case, peculiarly Fijian, may 
be narrated. Wangka i Vuki told me that his brother was drowned at 
sea with Eambithi, a Somosomo Prince. " Then," said I, " he went 
from you well, and you saw him no more." Wangka i replied, " Well, 
not exactly so ; we saw him again ; for, when the canoe on which he 
sailed went down, he swam about until one of the fleet came near him, 
and he got on board, resting some time, it being night." As day 
broke, he was discovered by his companions in trouble, and, since he 
had fared worse than they, it was at once decided that he ought to be 
clubbed. Just then, some one recognised him as a skilful sailor : 
this turned the scale in his favour, as it was agreed that he should live, 
and at once take the helm. Weak and unfit as he necessarily was for 
a post which wearies the most energetic, he took the great steer-oar ; 
nor was he allowed to leave it until, after a tedious voyage, they 
reached Vuna. One heart there w^as among the crew that pitied that 
death-like being who grasped the helm, and, seeing that he was unable 
to move from the canoe, carried him ashore, and shared a piece of 
water-melon with him. His friends at Somosomo, on hearing of his 



MANNERS AND CrSTOMS. 145 

two-fold escape, rejoiced greatly, brought him home, attended him. for 
nearly two months, and had the satisfaction of witnessing his recovery. 
Soon after, through eating a piece of fowl, he suffered a relapse, so that 
his body became swollen, and his friends said that his breath smelt 
bad. They had received orders to go on a voyage the next day, and, as 
no one could be spared to look after the invalid, and to take him on the 
canoe might give him pain, and inconvenience his friends, they concluded 
that it would be best to strangle him ; which purpose, with his own 
consent, they carried out. His relatives kissed and wept over him ; 
strangled, buried, and mourned for him ; and the next day set out on 
their voyage. 

In the destruction of their decrepit parents, the Fijians sometimes 
plead affection, urging that it is a kindness to shorten the miserable 
period of second childhood. In their estimation, the use of a rope 
instead of the club is a mark of love so strong, that they wonder when 
a stronger is demanded. In many cases, however, no attempt is made 
to disguise the cruelty of the deed. It is a startling, but incontestable 
factj that in Fiji there exists a general system of parricide, which ranks 
too, in all respects, as a social institution. 

The ill-concealed cruelty of the people is further sho^vn in their 
treatment of the sick. Unless the afflicted one is of high rank, or 
valued for his services, the patience of his friends will be exhausted in a 
few days. 

Great effort was made on behalf of a Lakemba Princess who was 
sick, during my second year's residence on that island. The aid of the 
best native doctors was called in, and large offerings made to the gods, 
and a new temple begun, to secure their divine favour, but all in vain. 
Rich puddings, from sixteen to twenty-one feet in circumference, proved 
insufficient to attract the benignant notice of the gods j and, when all 
hope from that quarter was gone, the " lotu " was tried. The sick wom- 
an made a profession of Christianity, and, being placed under the 
kind care of Mr. and Mrs. Calvert, by God's blessing recovered. But 
very far different is the treatment of common people. Mr. Lyth 
found a woman in Somosomo who was in a very abject state through 
the protracted absence of her husband. For five Aveeks, although two 
women lived in the same house, she lay uncared for, becoming reduced 
to a mere skeleton. After this, she had food and medicine from the 
Mission Station, and improved. One morning, a servant of mine was 
taking her breakfast, but was met by her friends as they returned from 
her interment, who told him to take the food back. On reaching home 
he said that, on the previous day, he had found an old woman in the 



14:6 FIJI AND THE FIJLysrS. 

house, who made no secret of her errand. " I came," said she, " to see 
my friend, and inquire whether she was ready to be strangled ; but, as 
she is strong, we shall not strangle her yet." Soon after, her friends 
changed their minds, and deprived her of life to hasten her funeral. 

If sick persons have no friends, they are simply left to perish. 
Should they be among friends, they are cared for until they become 
troublesome, or, through weakness, offensive ; whereupon they are gen- 
erally put out of the way. The people near to Vatukali decide the 
question of a sick person's recovery by a visit to a famous mulamula tree, 
which is the index of death. If they find a branch of the tree newly 
broken off, they suppose that the person on whose account they pay the 
visit must die. If no branch is broken, recovery is expected. When a 
warrior meditates a daring deed, he says, " I shall come near to break- 
ing a branch of the mulamula to-day." The death of the patient being 
once determined, any appeal on his part is useless. Eatu Varani spoke 
of one among many whom he had caused to be buried alive. She had 
been weakly for a long time, and the Chief, thinking her likely to re- 
main so, had a grave dug. The curiosity of the poor girl was excited 
by loud exclamations, as though something extraordinary had appeared, 
and, on stepping out of the house, she was seized, and thrown into her 
grave. In vain she shrieked with horror, and cried out, " Do not bury 
me ! I am quite well now ! " Two men kept her down by standing on 
her, while others threw the soil in upon her, until she was heard no 
more. 

On Kanda^-u, sick persons are often thrown into a cave, where the 
dead are also deposited. 

It makes one sad to think that there is truth in what the people 
allege, as one reason for their anxiety to get rid of their sick. The 
malignity of the afflicted ones does not seem to be diminished by their 
bodily weakness ; for, when left alone, they will lie on the mats of their 
friends, and leave saliva on their drinking vessels, or even in their food, 
that they may thus communicate the disease to the healthy members 
of the household. 

When the hour of death is allowed to approach naturally, and the 
dying one is respectable, or the head of a family, the scene is certainly 
affecting. The patriarch calls his children around him, that he may say 
farewell, and give his parting advice. Tliis is generally commenced in 
the same way : '• I am going. You will remain." He then states any 
alteration he may wish in family affairs, or expresses his satisfaction 
with them as they are. At that hour of death, he never forgets an 
enemy, and at that time he never forgives one. The dying man men- 



MAl^NEES AND CUSTOMS. 147 

tions his foe, that his children may perpetuate his hatred, — it may be 
against his own son, — and kill him at the first opportunity. The name 
of the hated one is uttered aloud, if not as the object of immediate 
vengeance, yet of gloomy and disastrous predictions, which never fail 
to reach the ears where they are least welcome. Deep concern is often 
excited by these dying words, and the impressions made on the minds 
of those to whom the carrying out of their dark purport is intrusted, 
is indelible. Thus, with the deep marks of a murderous, unforgiving 
spirit upon him, does the heathen pass away to his account. 

When a Chief is either dead or dying, the fact is announced to his 
various connexions ; and should he be of supreme power, the principal 
persons in his dominions come to pay their respects, and offer a present 
to him. If he is merely the head of a tribe, the chief members of that 
tribe assemble for the same purpose. The death of a male is announced 
by the firing of muskets, or by dolorous blasts on the trumpet-shell. 
On Vanua Levu, this is the signal for plunder, the nearest relatives 
rushing to the house to appropriate all they can seize belonging to those 
who lived there with the deceased. Valuables are therefore removed, 
and hidden in time. The general custom, however, takes the form of 
an eastern mourning. The people nearest at hand bewail the dead in a 
sudden outburst of grief — uncurbed, excessive, and outrageous. Their 
cries are heard far away, and render needless the solemn tones of the 
passing bell. Numbers, from all parts, run together to the place where 
the deceased lies, and from each is required an extravagant demonstra- 
tion of sorrow, but of short continuance. Some of the women accom- 
pany their cry with gesticulations indicative of great anguish. " War ! 
War ! Precious ! Valiant ! " and similar exclamations, rend the air on 
all sides. I have heard the dead questioned in the style which has pre- 
vailed among every people where similar modes of lamentation have 
been observed. " Why did you die 1 Were you weary of us ^ We 
are around you now. Why do you close your eyes upon us ? " Some- 
times these wailings continue through the night, and their dreary, dis- 
mal effect cannot be imagined by any one who has not heard them. 
The tones are those of hopeless despair, and thrill through "nerve, and 
vein, and bone." 

The process of laying out is often commenced several hours before 
the person is actually dead. I have known one take food after- 
wards'; and another who lived eighteen hours after. All this time, in 
the opinion of a Fijian, the man was dead. Eating, drinking, and talk- 
ing, he says, are the involuntary actions of the body, — of the " empty 
shell," as he calls it, the soul having taken its departure. Laying out 



14:8 FIJI AND THE FUIANS. 

consists in removing any old clothes which may be about the sick man 
washing him, if needful, oiling his body, and covering the upper part 
with black paint, so as to give him the appearance of a warrior. A 
large new 77iasi is thrown loosely round his loins, a clean head-dress put 
on, and his lower extremities are covered with a kind of sheet. Orna- 
ments on the arms and forehead are often added. When these dec- 
orations are complete, the surrounding friends think of nothing but 
the man's death, acting as though his recovery would disconcert their 
plans, and therefore be by no means desirable. When really dead, a 
ponderous club, newly oiled, is laid by his right side, and the lifeless 
hand holds 'one or more whales' teeth. This custom is analogous to 
that of the ancient Greeks, in placing an oholus on the lips of the 
corpse ; but, instead of the sweet cake taken to propitiate Cerberus, 
the Fijians dispatch a strong man to Secure the infernal guard until the 
chiefly ghost has passed by. 

The next step is the preparation of the loloJcu. This word expresses 
anything done out of respect for the dead, but especially the stran- 
gling of friends. This custom may have had a religious origin, but at 
present the victims are not sacrificed as offerings to the gods, but 
merely to propitiate and honour the names of the departed. It is 
strengthened by misdirected affection, joined with wrong notions of a 
future life. The idea of a Chieftain going into the world of spirits un- 
attended, is most repugnant to the native mind. So strong is the feel- 
ing in favour of the lolohu, that Christianity is disliked because it rigor- 
ously discountenances the cherished custom, \yhen the Christian Chief 
of Dama fell by the concealed musketry of the Nawathans, a stray 
shot entered the forehead of a young man at some distance from him, 
and killed him. The event was regarded by many of the nominal 
Christians as most fortunate, since it provided a companion for the 
spirit of the slain Chief. 

Ordinarily, the first victim for. the lolohu is the man's wife, and 
more than one, if he has several. I have knovm the mother to be 
strangled too. In the case of a Chief who has a confidential compan- 
ion, this his right-hand man, in order to prevent a disruption of 
their intimacy, ought to die with his superior; and a neglect 
of this duty would lower him in public opinion. I knew one who es- 
caped ; but the associate of Ra Mbombo, the Chief of Weilea, was, 
together with the head wife of the deceased, murdered, to accompany 
him into the regions of the dead. The bodies of these victims are 
called " grass " for bedding the Chief's grave. When ^Mbithi, who was 
a Chief of high rank and greatly esteemed in Mathuata, died, (1840,) 



MANNEES AND CUSTOMS. 149 

in addition to his own wife, five men and their wives were strangled, to 
form the floor of his grave. They were laid on a layer of mats, and 
the Chief was placed on them. Mbule-i-Navave, a Chief of limited 
influence, was buried on four poor women, one quite a girl. Six were 
to have been killed; but one was bold enough to object, and .was 
spared; the other owed her life to missionary interposition. The 
usual victims on these occasions are two women, or a man and a wom- 
an. After the women are strangled, they are well oiled, their heads 
dressed and ornamented, new likus put on them, and vermilion or tu- 
meric powder spread on their faces and bosoms. I have seen this done 
on some women before death. When prepared, they are placed by the 
side of the warlike dead, and together form one of the strangest and 
saddest of groups. The young Chief of Lasakau, Ngavindi, was laid 
out with a wife at his side, his mother at his feet, and a servant a short 
way off. After this, visits are received from companies of ten or twenty 
men and women — who weep in the way already described ; and if tears 
may be taken as evidence, their sorrow is sincere. These visits are 
styled ai reguregu, a name which is also applied to presents given at 
the same time. The word comes from regu^ to " kiss," since the visitors 
kiss as well as bewail the dead. After this, I have seen the heads of 
tribes who had maintained a friendly intercourse with him whom they 
mourn, present a whale's tooth or a mat to the man who has succeeded 
him as the head of the house, and, pointing to the deceased, mention 
the friendship which existed between him and them, saying, that the 
object of their visit was not only to show their regard for the dead, but 
also to put the living in mind of their friendly relationship, lest, for- 
getting it, they should break up a long cherished union. The person 
addressed receives what is offered, and expresses a wish that the friend- 
ship of the two tribes may remain unbroken. On Vanua Levu, the 
visitors turn from this form to kiss and weep over the corpse. 

If a person dies towards evening, the body is kept in the house, and 
a sort of wake follows ; persons sit and watch with the corpse, the tedium 
of their duty being relieved by companies of young men who, either 
indoors or outside, sing a succession of dirges. The climate makes 
speedy burial necessary, and the grave is dug the next morning. Cer- 
tain persons do this work, while another party prepares the oven for 
the feast. At some funerals priests attend, and superintend the cere- 
monies. The two diggers, seated opposite each other, make three feints 
with their digging sticks, which are then struck into the earth, and a 
grave, rarely more than three feet deep, is prepared. Either the grave- 
diggers, or some one near, repea':s twice the words, " Fiji, Tonga." 



150 FIJI AND THE FIJIANS. 

The earth first thrown up is laid aside apart from the rest. When the 
grave is finished, mats are laid at the bottom, and the body or bodies, 
wrapped in other mats and native cloth, are placed thereon, the edges of 
the under mats folding over all : the earth is then thrown in. Many yards 
of tke man's masi are often left out of the grave, and carried in fes- 
toons over the branches of a neighbouring tree. The sextons go away 
forthwith, and wash themselves, using, during their ablutions, the leaves 
of the ciuciu or the uci for purification ; after which they return, and 
share the food which has been prepared for them. 

In the native funeral ceremonies there is an effort to exhibit sympa- 
thy and kindness. Articles prized by the dead are either buried with 
them, or laid on the grave. Friends withhold nothing needed for the 
obsequies. Poor people who, when alive, could scarcely procure a mat 
to lie upon, I have seen buried in four or even six. A decent burial is 
much coveted. The King of Lakemba used to ask of the Missionaries, 
as the greatest favour, a wooden cofiin, that his body might not be 
trampled upon. The Chief of Mbau sent for Tongans to cut him a 
stone tomb. In Lakemba I recollect seeing the graves of children at the 
best end of the houses of several Chiefs ; " That the wind," they said, 
" might not disturb, nor the rain fall upon them." On certain parts of 
Viti Levu, the same reason is assigned for burying their dead in the 
temples ; also that the living may have the satisfaction of lying near 
their departed friends, and thus prevent their graves from being defiled ; 
for a Fijian burial-ground is generally a very filthy place. 

A faithful old servant of mine was constantly alluding to his death, 
and giving me directions about his interment. Lotu, a recent convert, 
asked me with concern whether she might be anointed with oil and 
tumeric afler death ; and, although dying, her eyes brightened as she 
told me the size of the cake of tumeric which she had in reserve for 
the occasion. A woman at Na Volivoli would not allow her babe to 
be buried at all, but kept it on a shelf in the house. Some have car- 
ried this out further. A child of rank died under the care of Marama, 
the Queen of Somosomo. The body was placed in a box, and hung 
from the tie-beam of the chief temple, and, for some months, the best 
of food was taken to it daily, the bearers approaching with the greatest 
respect, and, after having waited as long as a person would be in taking a 
meal, clapping their hands as when a Chief has done eating, and then 
retiring. If tortoise-shell or mats were divided, Tui Vanuavou — the 
child — always had his share. 

Over some of the graves a small roof is built, three or six feet 
high, the gables of which are filled in with sinnet, wrought into different 



MANNEES AND CUSTOMS. 151 

sized squares, arranged diagonally. Common graves are only edged 
round with stones, or have nothing more than one set at the head and 
another at the foot. The lady named above was greatly beloved by 
Tuithakau, and he buried her in costly style. A good double canoe, forty 
feet long, was placed on a large mound cast up for that purpose, and 
faced with stones. It was then imbedded in earth, and the decks covered 
over with fine shingle, on which mats were spread to receive the body, 
which was covered with sand, and upon it were placed the remains of 
the boy of whom the Queen had been so fond. The body was further 
protected with a large roof, made of a kind of mahogany, and orna- 
mented with pure white cowries. On some graves I have seen large 
cairns of stones, which are sometimes set up also to mark the spot 
where a man has died. On some few graves I have observed a bas- 
ket of sundry ornaments which used once to please the deceased who 
lay below. Only the burial places of Chiefs are tabuy and those only 
to natives. A general unwillingness is shown to disturb the dead. 

On my first going to Somosomo, I entertained a hope that the aged 
King would be allowed to die a natural death, although such an event 
would be without precedent. The usage of the land had been to inti- 
mate that the King's end was near by cleaning round about the house, 
after which his eldest son, when bathing with his father, took a favour- 
able opportunity, and dispatched him with a club. On inquiry made 
on the spot, I found that this, according to the account of the Chiefs of 
Somosomo, was the practice of their neighbours at Vuna. This state- 
ment relieved my mind ; for the kind old Chief was a general favourite, 
and it was painful to think that so cruel an end awaited him. Com- 
modore Wilkes justly describes him as "a fine specimen of a Fiji 
Islander ; and he bore no slight resemblance to our ideas of an old 
Koman. His figure was particularly tall and manly, and he had a 
head fit for a Monarch." Speaking of him afterwards, the American 
Commodore says, " He looks as if he were totally distinct from the 
scenes of horror that are daily taking place around him, and his whole 
countenance has the air and expression of benevolence." This is all 
true ; yet there was never a more besotted heathen, or a more invet- 
erate cannibal, than the man thus portrayed, and whose last hours may 
fitly be described here. 

The venerable Chieftain grew feeble towards the middle of 1845, 
but not so as to prevent his taking an occasional walk. About 
August, however, he was obliged to keep his mat, and I often called, 
and endeavoured to instruct without irritating him. I visited him on 
the 21st, and was surprised to find him much better than he had been 



152 FIJI AOT) THE riJIANS. 

two days before. We talked a little, and he was perfectly collected 
On being told, therefore, on the morning of the 24th, that the King 
was dead, and that preparations were being made for his interment, I 
could scarcely credit the report. The ominous word preparing urged 
me to hasten without delay to the scene of action ; but my utmost 
speed failed to bring me to Nasima — the King's house — in time. The 
moment I entered, it was evident that, as far as concerned two of the 
women, I was too late to save their lives. The effect of that scene was 
overwhelming. Scores of deliberate murderers, in the very act, sur- 
rounded me : yet there was no confusion, and, except a word from him 
who presided, no noise, but only an unearthly, horrid stillness. Nature 
seemed to lend her aid to deepen the dread effect : there was not a 
breath stirring in the air, and the half subdued light in that hall of 
death showed every object with unusual distinctness. All was motion- 
less as sculpture, and a strange feeling came upon me, as though I 
was becoming a statue. To speak was impossible ; I was unconscious 
that I breathed ; and involuntarily, or, rather, against my will, I sank 
to the floor, assuming the cowering posture of those who were not 
actually engaged in murder. My arrival was during a hush, just at 
the crisis of death, and to that strange silence must be attributed my 
emotion ; for I was but too familiar with murders of this kind, neither 
was there anything novel in the apparatus employed. Occupying the 
centre of that large room were two groups, the business of which could 
not be mistaken. All sat on the floor ; the middle figure of each 
group being held in a sitting posture by several females, and hidden 
by a large veil. On either side of each veiled figure was a company 
of eight or ten strong men, one company hauling against the other on 
a white cord, which was passed twice round the neck of the doomed 
one, who thus, in a few miimtes, ceased to live. As my self-command 
was returning, the group furthest from me began to move ; the men 
slackened their hold, and the attendant women removed the large cover- 
ing, making it into a couch for the victim. As that veil was lifted, 
some of the men beheld the distorted features of a mother, whom they 
had helped to murder, and smiled with satisfaction as the corpse was 
laid out for decoration. Convulsive struggles on the part of the poor 
creature near me showed that she still lived. She was a stout woman, 
and some of the executioners jocosely invited those who sat near to 
have pity, and help them. At length the women said, " She is cold." 
The fatal cord fell ; and, as the covering was raised, I saw dead the 
obedient wife and unwearied attendant of the old King. Leaving the 
women to adjust her hair, oil her body, cover her face with vermilion, 



MANNEKS AND CUSTOMS. 153 

and adorn her with flowers, I passed on to see the remains of the 
deceased Tuithakau. To my astonishment I found him alive ! He 
was weak, but quite conscious, and, whenever he coughed, placed his 
hand on his side, as though in pain. Yet his chief wife and a male at- 
tendant were covering him with a thick coat of black powder, and 
tying round his arms and legs a number of white scarfs, fastened in 
rosettes, with the long ends hanging down his sides. His head was 
turbaned in a scarlet handkerchief secured by a chaplet of small white 
cowries, and he wore armlets of the same shells. On his neck was the 
ivory necklace, formed in long curved points. To complete his 
royal attire, according to Fijian idea, he had on a ^y large new masi, 
the train being wrapped in a number of loose folds at his feet. No one 
seemed to display real grief, which gave way to show and ceremony. 
The whole tragedy had an air of cruel mockery. It was a masquer- 
ading of grim death, a decking, as for the dance, of bodies which were 
meant for the grave. 

The conflicting emotions which passed through my mind at that 
moment cannot be described. I had gone there to beg that the old 
man might be buried alone ; but he was not dead. I had hoped to 
have prevented murder ; but two victims lay dead at my feet. I came 
to the young King to ask for the life of women ; but now it seemed my 
duty to demand that of his father. Yet, should my plea be successful? 
it would cause other murders on a future day. Perplexed in thought, 
with a deep gloom on my mind, feeling my blood curdle, and " the hair 
of my flesh stand up," I approached the young King, whom I could only 
regard with abhorrence. He seemed greatly moved, put his arm round 
and embraced me, saying, before I could speak, " See ! the father of us 
two is dead." " Dead ! " I exclaimed, in a tone of surprise : " Dead ! 
No." " Yes," he answered ; " his spirit is gone. You see his body 
move ; but that it does unconsciously." Knowing that it would be 
useless to dispute the point, I ceased to care for the father, and went 
on to say, that the chief object of myself and my colleague was to beg 
him to " love us, and prevent any more women from being strangled, 
as he could not, by multiplying the dead, render any benefit to his 
father." He replied, " There are only two ; but they shall suffice. 
Were not you Missionaries here, we would make an end of all the 
women sitting around." The Queen, with pretended grief, cried, 
" Why is it that I am not to be strangled 1 " The King gave as a rea- 
son, that there was no one present of sufficiently high rank to suflbcate 
her. Two other women sat near the executioners, one of whom I had 
heard mentioned previously as part of "the grass" for the King's 



154: FIJI AND. THE FIJIANS. 

grave ; and their gloomy aspect made me doubt the King's sincerity, 
so that we resolved to stay. While waiting in the midst of these mur 
derers and their victims, and lost in sad thoughts of the tyranny exer- 
cised by the devil over those who were so entirely under his control, 
our reverie was disturbed by the long, dull blast of two conch shells 
blown by priests standing outside. It was as the passing bell, an- 
nouncing the demise of the old King. After several blasts, Ratu Lewe- 
ni-lovo turned towards the King elect, and greeted him : " Peace, Sir," 
— a congratulation to which his false heart gave the lie. The chief 
priest, as the voice of the people, then repeated the salutation : " Peace, 
Sir. Sit in peace. Sir. True, the sun of one King has set, but our King 
yet lives. Peace, Sir ; there are none here evil-minded." Tuikilakila 
made no reply, but sat with his head bent down to his breast. After 
a few moments of silence he spoke. Gazing on the corpse of his father's 
faithful attendant, he exclaimed, "Alas! Moalevu!" Several others 
having repeated the exclamation, he added, " There lies a woman truly 
wearied : not only in the day, but in the night also, the fire consumed 
the fuel gathered by her hands. If we awoke in the still night, the 
sound of her feet reached our ears ; and, if spoken to harshly, she con- 
tinued to labour only. Moalevu ! Alas ! Moalevu ! " A priest con- 
tinued the lament : " We used not to hear Moalevu called twice." Sim- 
ilar remarks, with others on the recent struggles of the dead women, 
the skill of the stranglers, the quantity of cloth on which the corpses 
lay, and the premonitory symptoms of the old King's decease, occupied 
the remainder of the time. 

Preparations being made for removing the bodies, we, having no 
further cause for staying, retired from " the large house." In doing so, 
I noticed an interesting female, oiled and dressed in a new liku, carry- 
ing a long bamboo, the top of which contained about a pint of water, 
which, as the bodies were carried out at one door, she poured on the 
threshold of another, and then retired by the way she came. The words 
of the widow of Tekoah were thus brought, with peculiar force, to my 
mind : " For we must needs die, and are as water spilt on the ground, 
which cannot be gathered up again." My inquiry into the origin and 
meaning of this act resulted in nothing satisfactory. Neither could I 
learn why the side of the house was broken down, to make a passage 
for the aged King to be carried through, when there were sufficient 
doorways close at hand. The bodies of the strangled women, having 
been secured in mats, were carried on biers to the sea-side. Tliey were 
placed one on either end of a canoe, with the old King on the front 
deck attended by the Queen and the ^lata, who with a fan kept the in- 



MAI^EES AXD CUSTOMS. 155 

sects off him. Thus ^vas Tuithakau carried to Weilangi, to the sepulchre 
of the Kings. 

Tongans were appointed to bury the King. The grave had been 
dug by the people of the place, and lined with mats, on which the Ton- 
gans laid the bodies of the women, and on them the once powerful Chief. 
The shell ornaments were taken off his person, which was then covered 
with cloth and mats, and the earth heaped upon him. He was heard 
to cough afler a considerable quantity of soil had been thrown in the 
grave. These latter particulars I received from those who buried him, 
as I could not, by my presence, seem to sanction the unnatural deed. 

On the death of the Tuithakau, it is customary to strangle his herald : 
the present one, however, escaped, smce he only officiated as deputy for 
the proper one. A family on the opposite coast — Vanua Levu — enjoys 
the privilege of supplying a hale man to be buried with the King, that 
he may go before, and hold the Fijian Cerberus. On the present occa- 
sion, no such man could be found, and the old Chief was even sent to 
meet the dangers of the gloomy path without a club. 

Next day, the Icana-hoji, or fasting till evening, commenced. This 
is observed during ten or twenty days. Many made themselves " bald 
for the dead ; " some by shearing the head only, others by cutting 
off whiskers and beard as well. Females burnt their bodies, and or- 
ders were issued that one hundred fingers should be cut off; but only 
sixty were amputated, one woman losing her life in consequence. The 
fingers, being each inserted m a slit reed, were stuck along the eaves of 
the King's house. Toes are never taken off for this purpose. Some, 
to express their grief, merely make bare the crown of the head. 

The following ceremonies were confused and boisterous. Companies 
of young men danced, shouted, and made perfect uproar for several 
successive nights. The blindfolded lads tried to hit the hanging water- 
vessel, and, if successful, were to become great warriors. The common 
' women, at this time, are not allowed to eat flesh or fish ; and the chief 
wife, for three months following, may not touch her own food with her 
hands. The coast for four miles was made tahu, so that no one might 
fish there ; and the nuts, for at least six miles, were made sacred. 

Eeal sorrow, among these people, is sometimes indicated by ab- 
stinence from fruit, fish, or other pleasant food, for several months to- 
gether, or by the use of leaves for dress, instead of any manufactured 
clothing. Denying themselves the luxury of oil on their bodies, or a 
mat to lie on, and lying whole nights on the grave of their friend, are 
other modes of expressing grief. The native word for " widow " refers 
to the practice of women neglecting to dress their heads for some time 
11 



156 FIJI AKD THE FIJIANS. 

after the husband's death. The manifestations of mourning just de- 
scribed are optional : the following are exacted by custom. Vakavi- 
diulo, "jumping-of-maggots," is a bitter lamentation for the dead, to 
which friends assemble on the fourth day after the funeral, and which 
consists in picturing to themselves the corruption which has taken place 
in the dead body of the departed. In strongest contrast with this cus- 
tom is one observed on the fifth night, called the vaTcadredre, " causing- 
to-laugh." On this occasion companies gather together, and entertain 
the friends of the dead with comic games, in which decency is not al- 
ways regarded, for the purpose of helping them to forget their grief. 
About the tenth day, or earlier, the women arm themselves with cords, 
switches, and whips, and fall upon any men below the highest Chiefs, 
plying their weapons' unsparingly. I have seen grave personages, not 
accustomed to move quickly, flying with all possible speed before a 
company of such women. Sometimes the men retaliate by bespatter- 
ing their assailants with mud ; but they use no violence, as it seems to 
be a day on which they are bound to succumb. 

Funeral banquets are made out of respect to the dead, and to com- 
fort the surviving friends. This is not only done by those near at hand, 
but by those at a distance. If these should not hear of the death for a 
year, a feast of the dead is prepared directly the news reaches them. 
Bogi drau^ " hundred nights," whatever it meant originally, is now the 
name of a feast at which the mourners return to their usual mode of 
life, after having abstained for ten or more days. 

Every canoe arriving at a place for the first time after the death of 
a great Chief, must show the loloTcxh of the sail. A long mas'i^ fixed to 
the mast-head or yard, is sometimes the lolohii, or a whale's tooth is 
thrown from the mast-head so as to fall into the water, when it is 
scrambled for by people from the shore. When the canoe gets nearer 
in, the sail and masi are both thrown into the water. 

The laiva ni mate is, perhaps, the final ceremony, and signifies the 
accomplishing of some unusually large or good work, as the building 
of a canoe, or the making of an immense ball of sinnet, bale of cloth, or 
roll of matting, in memory of the dead, whose name the production thus 
completed bears. Thus the Ra Marama was built in memory of the 
Queen of Thakaundrovi. When the laioa ni mate is a canoe, it is, while 
in progress, regularly " awoke " every morning before the carpenters be- 
gin their day's work, and " put to sleep " again when they have finished. 
This is done at each time by a merry beat of drums. 

One custom I observed only on Lakemba. A long line of women, 
each bearing on her shoulder or hip a green basket of white sand, to 



MANNERS AND CUSTOMS. 15T 

cover over the grave, went singing in a clear tone, " E-ui-e^^ while 
another party answered " E yara ; " thus producing a solemn and agree- 
able effect on the mind of a stranger. While still ignorant of Fijian 
manners, I approached such a company as I should a funeral procession 
at home ; but a loud burst of laughter told me that it was mere cere- 
mony without feeling. 

In the case of a Chief drowned at sea, or slain and eaten in war, the 
loloTcu is carefully observed, as well as if the deceased has died natur- 
ally and been buried in a strange land. But in these instances the 
grief of the survivors is more impassioned, and their desire to manifest 
it by dying, more enthusiastic. 

When Ea Mbithi, the pride of Somosomo, was lost at sea, seventeen 
of his wives were destroyed, After the news of the massacre of the 
Namena people at Viwa in 1839, eighty women were strangled to ac- 
company the spirits of their murdered husbands. 

Before leaving this dark subject, it demands more full and explicit 
examination. It has been said that most of the women thus destroyed 
are sacrificed at their own instance. There is truth in this statement ; 
but, unless other facts are taken into account, it produces an untruthful 
impression. Many are importunate to be killed, because they know 
that life would thenceforth be to them prolonged insult, neglect, and 
want. Very often, too, their resolution is grounded upon knowing that 
their friends or children have determined that they shall die. Some 
women have been known to carry to the grave the mats in which they 
and their .dead husbands were to be shrouded, and, on their arrival, 
have helped to dig their own tomb. They then took farewell of their 
friends. Some have submitted their neck to the cord, or seated them- 
selves in the grave, in silence. Others have spent their last breath in 
wishing for their friends success in war, plentiful crops, and whatever 
might make them happy. Generally such courage is forced, or the re- 
sult of despair. Death offers an escape from the suffering and wrong 
which await the woman who survives her husband ; and the dark grave 
is an asylum into which she hastens from " the bitterness and sting of 
taunting tongues." 

If the friends of the woman are not the most clamorous for her 
death, their indifference is construed into disrespect either for her late 
husband or his friends, and would be accordingly resented. Thus the 
friends and children of the woman are prompted to urge her death, 
more by self-interest than affection for her, and by fear of the survivors 
rather than respect for the dead. Another motive is to secure landed 
property belonging to the husband, to obtain which they are ready to 



158 FIJI AND THE FIJIANS. 

sacrifice a daughter, a sister, or a mother. Many a poor widow has been 
urged by the force of such motives as these, more than by her own ap- 
parent ambition to become the favourite wife in the abode of spirits. 

The husbands of two Na Sau women were shot in war, and they 
were doomed to be strangled. They had a slight acquaintance with the 
truths of Christianity, and feared the future ; besides this, one of them 
was with child. A Native Teacher begged their lives on these consid- 
erations. The women wished to live, and said, " Our case is one to 
cause pity ; but we dare not live ; our friends dare not save us." Very 
few escape through a failure on the part of the executioners. It is said 
that one such case occurred on Ovalau. While the people sung their 
mournful dirges over a man and his wife, they were surprised by the 
latter showing signs of life. A messenger was at once sent to the Chief 
of the place, to inquire what was to be done. As he had already ex- 
perienced some trouble in the case through foreign intervention on be- 
half of the woman's life, he returned the following answer : " If any of 
you so love the woman as to die with her, strangle her again ; for I have 
made up my mind that those who kill her shall be buried with her." 
No one was found to insist upon her death, either for affection or in- 
terest. 

Some women, it is said, submit to be strangled, that they may prove 
thereby the legitimacy of their children. This particularly refers to 
such children as are Vasus. 

Cases in which women would not be saved have sometimes come 
under my notice. When Mbati Namu was killed, the relatives of Sa 
Ndrungu, his chief wife, brought and offered her to his friends. I pre- 
sented my soro for her life, but it was neutralized by her friends pre- 
senting one to " press it down." I made another offering, gained my 
point, and sent the disappointed murderers about their business, — one 
holding a bottle of oil, another turmeric powder, and a third the instru- 
ment of death, — ^all sad at heart that these were not to be used. A 
short time after, in consequence of the dissatisfaction of her friends, the 
woman left the Christian village, crossed the river, and entered the 
house of the man who was most anxious to destroy her, taking her 
stand in the midst, so as to intimate that she gave herself up to his will. 
I followed, and got permission from the dead Chief's brother to take 
her back with me, and, by taking my proffered hand, she might have 
lived. She intimated her sense of my kind intention, but declined to 
accompany me. Next morning she was strangled. 

Many, however, were saved through our efforts, and some were 
thankful for the deliverance. A Somosomo woman received a reprieve 



MANNEES AND CTJSTOMS. 159 

which we had received from the King, just as she was being oiled and 
dressed for death. It was evidently not unwelcome ; but it would have 
been at the risk of her reputation to have said or done anything indica- 
tive of gratitude. A vexatious circumstance took place on Taviuni. A 
Chief of that island was slain on Vanua Levu, in war. On receiving in- 
formation of this, the principal women soon assembled in his house to 
prepare for the murder of his wives ; but an interdict from the King 
prevented them, and the prey was rescued. But they were not to be 
defeated. The prohibition did not include the Chief's mother, whom 
they at once surrounded, and, before we could get authority to check 
them, dispatched with their own hands. Often, on that island, have I 
been compelled to acknowledge the truth of the couplet, — 

" woman ! woman ! when to ill thy mind 
Is bent, all hell contains no fouler fiend." 

The advancing light of a mercifal religion is daily exposing the hor- 
rors of this practice, and preparing the way for its abandonment. Na 
Thilathila, a heathen whose children were Christians, was visited by 
them on the death of her husband. They admonished her that she was 
dying without preparation for so solemn a change. She replied, "I 
know it. I know it. As certainly as I die, I shall go to the flaming 
fire ; but there is no remedy, there is no one to procure my reprieve." 
One case I knew, in which a Christian man tore the cord from the neck 
of his heathen cousin, and rescued her, amidst the cuffs and execrations 
of those who had commenced the work of death. One heathen woman 
saved herself by stratagem. Having directed a man how he might ob- 
tain her deliverance, she gave herself up, and was outrageously deter- 
mined to die. The friend pursued the plan she had advised, and they 
retired together to laugh over its success. 

As it affects the children, this dreadful custom is fearfully cruel, de- 
priving them of the mother when, by ordinary or violent means, they 
have becoHQe fatherless. Natural deaths are reduced to a small number 
among the heathen Fijians, by the prevalence of war and the various 
systems of murder which custom demands. A proper examination of 
this subject would, I am persuaded, educe appalling facts. Minute in- 
quiries of this kind have never yet been instituted ; but one or two 
made by myself on Vanua Levu will show what results might be ex- 
pected. Of nine boys presented for baptism, three were brothers, and 
the parents of the whole would therefore number fourteen. Of these 
only four were living ; and, of the rest, one half had come to a violent 
death. In a class of seventeen children under twelve years of age, I 
found nine orphans. None of these were related ; so that the parents 



160 FIJI Am) THE FUIAlfS. 

were eighteen. Of these, two mothers were rescued by Christian in- 
terposition ; the remaining sixteen persons were all either killed in war 
or strangled ! 

Among the dark mysteries of death and the grave, superstition 
traces her wildest and most terrible imaginings ; for herein ignorance, 
credulity, and fear, work and develope unhindered. In Fiji, as well as 
England, the howling of a dog at night is believed to betoken death, 
and the grim dread is near indeed to the man round whose feet a cat 
purrs and rubs itself, though frequently repulsed. If rats scratch the 
mound of a woman's grave, it decides that she was unchaste. Popular 
superstition dooms that warrior to certain death whose face looks but 
indifferently after great pains have been taken to make it a jet black. 
Large " shooting stars " are said to be gods ; smaller ones, the de- 
parting souls of men. Being on the sea one night, off the east coast of 
Vanua Levu, we heard, at midnight, a single loud report like a clap of 
thunder ; the sky, however, was so clear, that all on board agreed it 
must be something else. Heathen natives, with whom we conversed 
next morning, assured me that it was " the noise of a spirit, we being 
near the place in which spirits plunge to enter the other world, and a 
Chief in the neighbourhood having just died." 

The following tradition professes to account for the universal spread 
of death. When the first man, the father of the human race, was being 
buried, a god passed by this first grave, and asked what it meant. On 
being informed by those standing by, that they had just buried their 
father, he said, " Do not inter him. Dig the body up again." " No," 
was the reply, " we cannot do that ; he has been dead four days, and 
stinks." " Not so," said the god ; " disinter him, and I promise you 
he shall live again." Heedless, however, of the promise of the god, 
these original sextons persisted in leaving their father's remains in the 
earth. Perceiving their perverseness, the god said, " By refusing com- 
pliance with my commands, you have sealed your own destinies. 
Had you dug up your ancestor, you would have found him alive, and 
yourselves also, as you passed from this world, should have been buried, 
as bananas are, for the space of four days, after which you should 
have been dug up, not rotten, but ripe. But now, as a punishment 
for your disobedience, you shall die and rot." " O," say the Fijians, 
after hearing this recounted, " O that those children had dug up that 
body!" 

Another tradition relates a contest between two gods as to how man 
should die. Ea Vula (the moon) contended that man should be like 
himself, — disappear awhile, and then live again. Ea Kalavo (the rat) 



MANNEES AND CUSTOMS. 161 

would not listen to this kind proposal, but said, " Let man die as a rat 
dies." And he prevailed. 

The following contains the native reason why " death takes us be- 
fore we are ready or old." Between Kasavu and Nanutha, off the south- 
east coast of Vanua Levu, is a small island, which, in the people's 
imagination, bears resemblance to a canoe, and on this the souls in 
those parts pass over the river of death. The island lies parallel with 
the main, the reason assigned for w^hich is as follows. When first 
brought there, the commander ordered it to be run with its bows on the 
shore, that the passengers might board it in good order, — the aged first, 
and so on down to the children. This arrangement was set aside by 
others, who said that it should rather lie " broadside on," that all ages 
might come on board indiscriminately. And so it was. 

Leaving the notions of Fijians about the soul and a future state to be 
stated in comiexion with their religion, the subject which next demands 
notice is one of painful and revolting interest, viz., their cannibalism. 

Until recently, there were many who refused to believe in the ex- 
istence of this horrible practice in modern times ; but such incredulity 
has been forced to yield to indisputable and repeated evidence, of which 
Fiji alone can supply enough to convince a universe, that man can fall 
so low as habitually to feed upon his fellow-men. Cannibalism among 
this people is one of their institutions ; it is interwoven in the elements 
of society ; it forms one of their pursuits, and is regarded by the mass 
as a refinement. 

Human bodies are sometimes eaten in connexion with the building 
of a temple or canoe ; or on launching a large canoe ; or on taking down 
the mast of one which has brought some Chief on a visit ; or for the 
feasting of such as take tribute to a principal place. A Chief has been 
known to kill several men for rollers, to facilitate the launching of his 
canoes, the " rollers " being afterwards cooked and eaten. Formerly a 
Chief would kill a man or men on laying down a keel for a new canoe, 
and try to add one for each fresh plank. These were always eaten as 
"food for the carpenters." I believe that this is never done now; 
neither is it now common to murder men in order to wash the deck of 
a new canoe with blood. This is sometimes the case, and would, with- 
out doubt, have been done on a large scale when a first-rate canoe was 
completed at Somosomo, had it not been for the exertion of the Mis- 
sionaries then stationed there. Vexed that the noble vessel had reached 
Mbau unstained with blood, the Mbau Chiefs attacked a town, and killed 
fourteen or fifteen men to eat on taking down the mast for the first 
time. It was owing to Christian influence that men were not killed at 



162 FIJI AND THE FIJXAJSTS. 

every place where the canoe called for the first time. If a Chief should 
not lower his mast ^vithin a day or two of his arrival at a place, some 
poor creature is killed and taken to him as the " lowering of the mast." 
In every case an enemy is preferred ; but when this is impracticable, 
the first common man at hand is taken. It is not unusual to find " black- 
list " men on every island, and these are taken first. Names of villages 
or islands are sometimes placed on the black list. Vakambua, Chief of 
Alba, thus doomed Tavua, and gave a whale's tooth to the Nggara Chief 
that he might, at a fitting time, punish that place. Years passed away, 
and a reconciliation took place between ISIba and Tavua. Unhappily 
the Mba Chief failed to neutralize the enCTa^ement made with Ns^ara. 
A day came when human bodies were wanted, and the thoughts of those 
who held the tooth were turned towards Ta^^ua. They invited the 
people of that place to a friendly exchange of food, and slew twenty- 
three of their unsuspecting victims. When the treacherous Nggarans 
had gratified their own appetites by pieces of the flesh cut ofi" and roast- 
ed on the spot, the bodies were taken to Yakambua, who was greatly 
astonished, expressed much regret that such a slaughter should have 
grown out of his carelessness, and then shared the bodies to be eaten. 

Captives are sometimes reserved for special occasions. I have never 
been able, either by inquiry or observation, to find any truth in the 
assertion that in some parts of the group no bodies are buriecl, but all 
eaten. Those who die a natural death are always interred. Those slain 
in war are not invariably eaten ; for persons of high rank are sometimes 
spared this ignominy. Occasionally, however, as once at Mbouma, 
the supply is too great to be all consumed. The bodies of the slain 
were piled up between two cocoa-nut trees, and the cutting up and cook- 
ing occupied two days. The valekarusa, or trimk of the bodies, was 
thrown away. This native word is a creation of cannibalism, and 
alludes to the practice of eating the trunk first, as it will not 
keep. 

When the slain are few, and fall into the hands of the victors, it is 
the rule to eat them. Late in 1851, fifty bodies were cooked at one 
time on Namena. In such cases of plenty, the head, hands, and intes- 
tines are thrown away ; but when a large party can get but one or 
two bodies, as at Natewa in 1845, every part is consumed. Native 
warriors carry their revenge beyond death, so that bodies slain in battle 
are often mutilated in a frightful manner, a treatment which is con- 
sidered neither mean nor brutal. 

When the bodies of enemies are procured for the oven, the event 
is published by a peculiar beating of the drum, which alarmed me 



MAmnEKS AND CUSTOMS. 163 

even before I was informed of its import. Soon after hearing it, I saw- 
two canoes steering for the island, while some one on board struck the 
water, at intervals, with a long pole, to denote that they had killed 
some one. When sufficiently near, they began their fiendish war- 
dance, which was answered by the indecent dance of the women. On 
the boxed end of one of the canoes was a human corpse, which was cut 
adrift and tumbled into the water soon after the canoe touched land, 
when it was tossed to and fro by the rising and falling waves until the 
men had reported their exploit, when it was dragged ashore by a vine 
tied to the left hand. A crowd, chiefly females, surrounded the dead 
man, who was above the ordinary size, and expressed most unfeelingly 
their surprise and delight. " A man truly ! a ship ! a land ! " The 
warriors, having rested, put a vine round the other wrist of the hakolo — 
dead body designed for eating — and two of them dragged it, face down- 
wards, to the town, the rest going before and performing the war-dance, 
which consists in jumping, brandishing of weapons, and two or three, 
in advance of the main body, running towards the town, throwing their 
clubs aloft, or firing muskets, while they assure those within of their 
capability to defend them. The following song was uttered m a wild 
monotone, finished with shrill yells : — 

" Yari au malua. Tari au malua. 
Oi au na saro ni norau Danua. 

Ti mudohia ! Yi mudoTcia ! Yi mudoJcia ! 
Ki Dama le ! 
Yi ! u-woa-ai-e ! " * 

On reaching the middle of the town, the body was thrown down 
before the Chief, who directed the priest to ofifer it in due form to the 
war-god. Eire had been placed in the great oven, and the smoke rose 
above the old temple, as the body was again drawn to the shore to be 
cut up. The carver was a young man ; but he seemed skilful. He 
used a piece of slit bamboo, with which, after having washed the body 
in the sea, he cut off" the several members, joint by joint. He first 
made a long, deep gash down the abdomen, and then cut all round the 
neck down to the bone, and rapidly twisted off* the head fi-om the axis. 
The several parts were then folded in leaves and placed in the oven. 
According to a popular rhyme, it is only the courageous who are thus 
treated, while life is the reward of cowardice : — 



' Drag me gently. Drag me gently. 
For I am the champion of thy land. 

Give thanks ! Give thanks ! Give thanks 1" etc. 



164: FIJI A^D THE FIJIAlfS. 

" Sa vei Ico Qaqa ? 
8a yara hi rara. 
Sa vei Ico Dadatuvu ? 
Sa la'ki tulcutuTcu." * 

These details will answer to the most of such scenes ; except that, 
on the larger islands, the bodies have often to be carried to a dis- 
tance inland, when a strong stick is lashed down the back at the arms, 
knees, and sometimes the trmik, and the burden borne on the shoulders 
of two men. When the cooking is done on the field of battle, the 
dancing is dispensed with. I never saw a body baked whole, but have 
most satisfactory testimony that, on the island of Ngau, aiid one or 
two others, this is really done. The body is first placed in a sitting 
posture, and, when taken from the oven, is covered with black powder, 
surmounted with a wig, and paraded about as if possessed of life. 
When baholo is to be boiled, the flesh is first cut from the bones. 

Revenge is undoubtedly the main cause of camiibalism in Fiji, but 
by no means invariably so. I have known many cases in which such a 
motive could not have been present. Sometimes, however, this prin- 
ciple is horribly manifested. 

A woman taken from a town besieged by Ra Undreundre, and 
where one of his friends had been killed, was placed in a large wooden 
dish and cut up alive, that none of the blood might be lost. In 1850, 
Tuikilakila inflicted a severe blow on his old enemies the Natewans, 
when nearly one hundred of them were slain, among whom was found 
the body of Ratu Rakesa, the King's own cousin. The Chiefs of the 
victorious side endeavoured to obtain permission to bury him, since he 
held the high rank of Rakesa, and because there was such a great 
abundance of baholo. " Bring him here," said Tuikilakila, " that I may 
see him." He looked on the corpse with unfeigned delight. " This," 
said he, " is a most fitting offering to Na Tavasara (the war-god). 
Present it to him : let it then be cooked, and reserved for my own 
consumption. None shall share with me. Had I fallen into his 
hands, he would have eaten me : now that he has fallen into my hands, 
I will eat him." And it is said that he fulfilled his word in a few days, 
the body being lightly baked at first, and then preserved by repeated 
cooking. 

When I first knew Loti, he was living at Na Ruwai. A few years 
before, he killed his only wife and ate her. She accompanied him to 

* " Where is the courageous ? 

Gone to be dragged (into the town to be cooked). 
Where is the coward 
Gone to report/' 



MANNEES AND CUSTOMS. 165 

plant taro, and when the work was done, he sent her to fetch wood, 
with which he made a fire, while she, at his bidding, collected leaves 
and grass to line the oven, and procured a bamboo to cut up what was 
to be cooked. When she had cheerfully obeyed his commands, the 
monster seized his wife, deliberately dismembered her, and cooked and 
ate her, calling some to help him in consuming the unnatural feast. 
The woman was his equal, one with whom he lived comfortably ; he 
had no quarrel with her or cause of complaint. Twice he might have 
defended his conduct to me, had he been so disposed, but he only 
assented, to the truth of what I here record. The only motives could 
have been a fondness for human flesh, and a hope that he should be 
spoken of and pointed out as a terrific fellow. 

Those who escape from shipwreck are supposed to be saved that 
they may be eaten, and very rarely are they allowed to live. Re- 
cently, at Wakaya, fourteen or sixteen persons, who lost their canoe 
at sea, were cooked and eaten. 

So far as I can learn, this abominable food is never eaten raw, 
although the victim is often presented in full life and vigour. Thus 
young women have been placed alive beside a pile of wood given by 
the Kandavuans to the Chiefs of Rewa. I knew also of a man being 
taken alive to a Chief on Vanua LeVu, and given him to eat. In such 
cases they would be killed first. 

Some of the heathen Chiefs hate camiibalism, and I know several 
who could never be induced to taste human flesh. These, however, are 
rare exceptions to the rule. No one who is thoroughly acquainted 
with the Fijians, can say that this vitiated taste is not widely spread, or 
that there is not a large number who esteem such food a delicacy, giv- 
ing it a decided preference above all other. The practice of kidnapping 
persons, on purpose to be eaten, proves that this flesh is in high repute. 
I have conversed with those who had escaped, severely wounded, from 
an attempt to steal them, as a supply for a forthcoming feast ; and one 
of the last bodies which I saw offered to a Chief was thus obtained for 
the special entertainment of the distinguished visitor*. 

Cannibalism does not confine its selection to one sex, or a particular 
age. I have seen the grey-headed and children of both sexes devoted 
to the oven. I have laboured to make the murderers of females 
ashamed of themselves; and have heard their cowardly cruelty de- 
fended by the assertion that such victims were doubly good — because 
they ate well, and because of the distress it caused their husbands and 
friends. The heart, the thigh, and the arm above the elbow are con- 
sidered the greatest dainties. The head is the least esteemed, so that 



166 



FIJI AXD THE FIJIAXS. 



the favorite ^vife of Tiiikilakila used to say it was " the portion for the 
priests of religion." 

Women seldom eat of hakolo, and it is forbidden to some of the 
priests. On the island of Moala, graves were not unfrequently opened 
for the purpose of obtaining the occupant for food. Chiefs say that 
this has also been done on Vanua Levu. Part of an unburied body 
was stolen and eaten in 1S52. When there are several bodies, the 
Chief sends one or more to his friends ; when only one, it is shared 
among those nearest to him ; and if this one has been a man of distinc- 
tion, and much hated, parts of him are sent to other Chiefs fifty or a 
hundred miles off. It is most certainly true that, while the Fijian 
turns with disgust from pork, or his favorite fish, if at all tainted, he will 
eat bakolo when fast approaching putrescence. 

Human bodies are generally cooked alone. I know of but one ex- 
ception, when a man and a boar were baked 
in the same oven. Generally, however, 
ovens and pots in which human flesh is 
cooked, and dishes or forks used in eating 
it, are strictly iabu for any other purpose. 
The cannibal fork seems to be used for 
taking up morsels of the flesh when cooked 
as a hash, in which form the old people pre- 
fer it. It seems strange that man-eaters 
should be afraid to eat the porpoise, because 
it had ribs like a man ; yet many old 
heathens have assured me that they used 
to have such fears. 

Rare cases are known in which a Chief 
has wished to have part of the skull of an 
enemy for a soup-dish or drinking-cup, when orders are accordingly- 
given to his followers not to strike that man in the head. The 
shin-bones of all bakolos are valued, as sail-needles are made from 
them. If these bones are short, and not claimed by a Chief, there is a 
scramble for them among the inferiors, who sometimes almost quarrel 
about them. 

Would that this horrible record could be finished here ! but the 
vakatotoffa, the "torture," must be noticed. Nothing short of the most 
fiendish cruelty could dictate some of these forms of torment, the 
worst of which consists in cutting oflT parts and even limbs of the vic^ 
tim while still living, and cooking and eating them before his eyes, some^ 
times finishing the brutality by offering him his own cooked flesh to eat. 



CANNIBAL 
FORKS. 



CANNIBAL 
FORKS. 



MAlsTNEKS AND CUSTOMS. 167 

I could cite well authenticated instances of such horrors, but their 
narration would be far more revolting than profitable. 

The names of Tampakauthoro, Tanoa, Tuiveikoso, Tuikilakila, and 
others, are famous in Fiji for the quantity of human flesh which they 
have individually eaten. But these are but insignificant cannibals in 
comparison with Ea Undreundre of Rakiraki. Even Fjiians name him 
with wonder. Bodies procured for his consumption were designated 
lewe ni bi. The hi is a circular fence or pond made to receive turtles 
when caught, which then becomes its lewena^ " contents." Ra Undre- 
undre was compared to such a receptacle, standing ever ready to re- 
ceive human flesh. The fork used by this monster was honoured with 
a distinctive epithet. It was named JJndroundro ; a word used to de- 
note a small person or thing carrying a great burden. This fork was 
given by his son, Ra Vatu, to my respected friend, the Rev. R. B. Lyth, 
in 1849. Ra Vatu then spoke freely of his father's propensity, and 
took Mr. Lyth nearly a mile beyond the precincts of the town, and 
showed him the stones by which his father registered the number of 
bodies he had eaten " after his family had begun to grow up." Mr. 
Lyth found the line of stones to measure two hundred and thirty-two 
paces. A teacher who accompanied him counted the stones, — eight 
hundred and seventy-two. If those which had been removed were re- 
placed, the whole would certainly have amounted to nine hundred, 
Ra Vatu asserted that his father ate all these persons himself, permit- 
ting no one to share them with him. A similar row of stones placed 
to mark the bodies eaten by Naungavuli contained forty-eight, when 
his becoming a Christian prevented any further addition. The whole 
family were cannibals extraordinary ; but Ra Vatu wished to exempt 
himself. 

It is somewhat remarkable that the only instance of cannibalism in 
Fiji witnessed by any gentleman of the United States Exploring Ex- 
pedition, was the eating of a human eye, — a thing which those who 
have seen many bodies eaten never witnessed, the head, as has been 
stated already, being always thrown away. 

One who had been but a very short time in Eiji wrote thus to me : 
" I have been to Mbau thrice, and have witnessed something of Fijian 
horrors each time. First visit, I saw them opening an oven, and taking 
a cooked human body out of it : second visit, limbs of a body prepar- 
ing for being baked : third visit, a woman of rank who had just had 
her nose cut off." Visitors, however, generally manifest considerable 
incredulity on this subject ; though it would not require a long stay 
actually among the people, to place the matter beyond doubt. An 



168 FIJI AlH) THE FIJIANS. 

English Lieutenant manifested a good deal of unbelief, until he found 
his head in pretty close contact with parts of several men which hung 
from a tree near the oven, where, a few days before, their bodies had 
been cooked. 

Whatever may have been the origin of man-eating in Fiji — whether 
famine or superstition — there is not the slightest excuse for its contin- 
uance. Food of every kind abounds, and, with a little effort, might be 
vastly increased. The land gives large supply spontaneously, and, un- 
doubtedly, is capable of supporting a hundred times the number of its 
present inhabitants. 

Li the foregoing details, all colouring has been avoided, and many 
facts, which might have been advanced, have been withheld. All the 
truth may not be told. But surely enough has been said to prove that 
the heathenism of Fiji has, by its own uninfluenced development, 
reached the most appalling depths of abomination. The picture, without 
exacffferatino;, mio;ht have been far darker : but it is dark enough to 
awaken sympathy for a people so deplorably fallen, and to quicken an 
earnest longing that their full deliverance may be at hand.* 

* It is but jiTst to state, that nmch detail and illustrative incident furnished by the author 
on this subject, have been withheld, and some of the more horrible features of the rest repressed 
or softened. — Editob. 



CHAPTEE YII 



EELIGION. 




BURE OF A NA UTDTU. 



An examination of the religious system of the Fijians is attended 
with considerable difficulty. Their traditional mythology is dark, 
vague, and perplexing. Each island has its own gods, each locality its 
own superstitions, and almost each individual his own modification of 
both. Yet, amidst all this confusion, there may be traced certain main 
tracks of belief, appearing again and again from among the undefined 
legends — wild, or puerile, or filthy — in which they are often lost. In 
these, without being over fanciful, there may be found some points of 
interest in the study of comparative mythology. 

The idea of Deity is familiar to the Fijian ; and the existence of an in 
visible superhuman power, controlling or influencing all earthly things, 
is fully recognized by him. Idolatry — in the strict sense of the term — he 
seems to have never known ; for he makes no attempt to fashion mate- 



170 FIJI AKD THE FIJIANS. 

rial representations of his gods, or to pay actual worship to the heaven- 
ly bodies, the elements, or any natural objects. It is extremely doubt- 
ful whether the reverence with which some things, such as certain clubs 
and stones, have been regarded, had in it anything of religious homage. 

The native word expressive of divinity is kalou, which, while used to 
denote the people's highest notion of a god, is also constantly heard as 
a qualiiicative of anything great or marvellous, or, according to Hazle- 
wood's Dictionary, " anything superlative, whether good or bad." Un- 
less — as seems probable — the root-meaning of the term is that of 
wonder and astonishment, this latter use of it presents an interesting 
analogy to the similar form of speech in Hebrew. Often the word 
sinks into a mere exclamation, or becomes an expression of flattery. 
" You are a kalou ! " or, " Your countrymen are gods ! " is often uttered 
by the natives, when hearing of the triumphs of art among civilized 
nations. In this case, however, it is a courteous way of declaring un- 
belief, or their own disinclination to attempt an imitation of what they 
admire. 

It is remarkable that the gods of Eastern Polynesia seem to be un- 
known to the Fijians, in whose polytheistic mythology, the objects of 
worship are divided into two classes ; Tcalou vie, gods strictly so called, 
and kalou yalo, defiled mortals, like the daemons of classic Greece. 
The exalted individuals of the first grade are supposed to be abso- 
lutely eternal ; but those of the second order, though raised far above 
humanity, are subject to its passions, wants, accidents, and even death. 
These are the spirits of Chiefs, heroes, and friends. But monsters and 
abortions are often ranked here ; and the list, already countless, is ca- 
pable of constant increase, every object that is specially fearful, or 
vicious, or injurious, or novel, being eligible for admission. This seems 
further to support the hypothesis advanced above as the origin of the 
title kalou. 

The god most generally known in Fiji is Ndengei, who seems to be 
an impersonation of the abstract idea of eternal existence. He is the 
subject of no emotion or sensation, nor of any appetite, except hunger. 
The serpent — the world-wide symbol of eternity — is his adopted shrine. 
Some traditions represent him with the head and part of the body of 
that reptile, the rest of his form being stone, emblematic of everlasting 
and unchangeable duration. He passes a monotonous existence in a 
gloomy cavern — the hollow of an inland rock near the N. E. end of Viti 
Levu — evincing no interest in any one' but his attendant, Uto, and 
giving no signs of life beyond eating, answering his priest, and changing 
his position from one side to the other. There are points in this de- 



RELIGION". lYl 

scription which remind one of the Cronos of Grecian mythology. All 
though Ndengei ranks as supreme among the gods, yet he is less wor- 
shipped than most of his inferiors. Except about Eakiraki, he has 
scarcely a temple, and even there his worshippers do not always use 
him well. The natives suppose that Uto comes to attend every feast at 
Rakiraki, and, on his return, Ndengei inquires what portion of food has 
been allotted to him. The consequent mortification is made the subject 
of a humorous song, supposed to contain a dialogue between the god and 
his attendant. 

Ndengei. — " Have you been to the sharing of food to-day 1 " 

Uto. — " Yes : and turtles formed a part ; but only the under-sbell 
was shared to us two." 

Nd. — " Indeed, Uto ! This is very bad. How is it 1 We made 
them men, placed them on the earth, gave them food, and yet they share 
to us only the under-shell. Uto, how is this ? " 

The other gods are proud, envious, covetous, revengeful, and the 
subject of every basest passion. They are demonized heathen, — mon- 
ster expressions of moral corruption. Some of them had a monster 
origin, and wear a monster shape. Ndandavanua was produced from 
the centre of a large stone. Eokomoutu was a son of Ndengei's sister, 
and insisted upon being born from her elbow. Soon after his birth, he 
assumed " a chief-like appearance," and showed the amiableness of his 
disposition by threatening to devour his mother and friends, unless they 
acknowledged him as a god. 

Thangawalu, his mother's first-born, came into the world a giant, 
two months afler conception, and rapidly grew to the height of sixty 
feet. His remarkable forehead — eight spans high — gives him his name. 

RoKo Mbati-ndua, "the one-toothed lord," has the appearance 
of a man with wings instead of arms, and emits sparks of fire in his 
.flight through the air. On his wings are claws with which to catch his 
victims, and his one tooth, fixed in the lower jaw, rises above his head, 
LiNGAKAu is the wooden-handed. Kokola has eight arms, indicative 
of mechanical skill. Matawalu has eight eyes, denoting wisdom. Ra 
Nambasanga has two bodies — one male and the other female — united 
after the fashion of the Siamese twins. Waluvakatini, " ten times 
eight," has that number of stomachs. 

Then there is Kanusimana, who " spits miracles," i. e., does them 
easily. Naitoxo is the leper. Mbakandroti is the name of a war-god 
worshipped at Na Vunindoaloa, and implies that, if he were to use 
nothing stronger than the pandanus leaf for fortification, it would be 
impregnable to human power. 
12 



172 FIJI AND THE FIJIAl^S. 

The names of some gods indicate their habits. Tlius, Tunambaxga 
is the adulterer. Ndauthina steals women of rank and beauty by 
iiitrht or torch-light. Kumbunavanua is the rioter; ^Ibatimona, the 
brain-eater ; Ravuravu, the murderer ; Mainatavasara, fresh from the 
cutting up or slaughter ; and a host besides of the same sort. 

Among the lo\Yer order of gods, imagination finds less scope. 
These are generally described as men of superior mould and carriage, 
and bear a close analogy to the lares, lemures, and genii of the Romans. 
Their influence is of the same limited kind ; but they are never repre- 
sented by images, and have not always shrines. Admission into their 
number is easy, and any one may secure his own apotheosis who 
can insure the services of some one as his representative and priest 
after his decease. 

The rank of the gods below Ndengei is not easily ascertained, each 
district contending for the superiority of its o^vn divinity. Tokairambe 
and Tui Lakemba Randinandina seem to stand next to Ndengei, being 
his sons, and acting as mediators by transmitting the prayers of sup- 
pliants to their father. Ndengei's grand-children rank next, and, after 
them, more distant relations, and then " legion." 

Some of the gods confine their attention to this earth, the higher 
presiding over districts and islands, and the rest over tribes and families, 
their influence never reaching beyond their own special jurisdiction. 
Others, as Ravuyalo, Lothia, and some few more, find employment in 
Hades. 

Nearly every Chief has a god in whom he puts special trust ; and a 
few are of opinion that their god follows them wherever they go. Dif- 
ferent classes have their own tutelary deities. Rokova and Rokola 
are trusted in by the carpenters, and Roko Voua and Vosavakandua 
by the fishermen. The same deity is worshipped in different places 
by different names. Ratu Maimbulu of Mbau is known at Somosomo as. 
, Ratu Levu, and on Vanuambalavu and other places as Mai "Wakolotu. 

It has already been asserted that the Fijians are acquainted with 
idols properly so called ; but they reverence certain stones as shrines 
of the gods, and regard some clubs with superstitious respect, like the 
Scythians, who treated a scymitar as the symbol of their war-god. In 
addition to these, certain birds, fish, plants, and some men, are supposed 
to have deities closely connected with or residing in them. At La- 
kemba, Tui Lakemba, and on Yanua Levu, Ravuravu, claim the hawk 
as their abode ; Viavia, and other gods, the shark. One is supposed to 
inhabit the eel, and another the common fowl, and so on until nearly 
every animal becomes the shrine of some deity. He who worships the 



EELIGIOX. 



173 



god dAvelling in the eel, must never eat of that fish, and thus of the rest ; 
so that some are tabu from eatmg human flesh, because the shrme of 
their god is a man. The people clearly maintain the Popish distinction 
between the material sign and the spiritual essence symbolized ; but, in 
one case as in the other, the distinction seems sometimes to be practi- 
cally lost. Thus the land-crab is the representative of Eoko Suka, one 
of the gods formerly worshipped in Tiliva, Avhere land-crabs are rarely 
seen, so that a visit from one became an important matter. Any person 
who saw one of these creatures, hastened to report to an old man, who 
acted as priest, that their god had favoured them with a call. Orders 
were forthwith given that new nuts should be gathered, and a string of 
them was formally presented to the crab, to prevent the deity from 
leaving with an impression that he was neglected, and visiting his remiss 
worshippers with drought, dearth, or death. 

Eude consecrated stones are to be seen near Yuna, where offerings 
of food are sometimes made. Another stands on a reef near Naloa, to 
which the natives iama ; and one near Thokova, Na Viti Levu, named 
Lovekaveka, is regarded as the abode of a goddess, for whom food is 
prepared. This, as seen in the engraving, is like a round, black mile- 




SACRED STONES. 



stone, slightly inclined, and having a lihu tied round the miiddle. The 
shrine of Rewau is a large stone, which, like the one near Naloa, 
hates mosquitoes, and keeps them from collecting where he rules : he 
has also two large stones for his wives, one of whom came from Yandua, 
and the other from Yasawa. Athough no one pretends to know the 
origin of Ndengei, it is said that his mother, in the form of two great 
stones, lies at the bottom of a moat. Stones are also used to denote 
the locality of some gods, and the occasional resting-places of others. 



174 



FIJI AXD THE FIJIAXS. 



On the southern branch of Vanua Levu, a large stone is seen which has 
fallen upon a smaller one. These, it is said, represent the gods of two 
towns on that coast fighting, and their quarrel has for years been 
adopted hj those to^vns. 

Nearly every town or village has one or more bures, or " temples ; " 
some have many, which are well built, no pains being spared in their 
erection and finish. The quantity of sinnet used in the decoration of 
some of these is immense ; for every timber is covered with it, in va- 
rious patterns of black and red. Reeds wrapped with the same mate- 
rial are used for lining door aud window openings, and between the 
rafters and other spars. Sinnet-work is seen in every part, and hangs 
in large cords from the eaves. Spears are often used for laths in 
thatching temples, as well as for fastening the thatch of the ridge-pole, 
on the projecting ends of which white cowries are fLxed, or hang in long 
strings to the ground. 

The spot on Avhich a Chief has been killed is sometimes selected as 
the site of the buj-e, which is generally placed upon a raised foundation, 
thrown up to the height of from three to twenty feet, and faced with 
dry rubble-work of stone. The ascent is by a thick plank, having its 
upper face cut into notched steps. 

On setting up the pillars of a temple, and again when the building 
is complete, men are killed and eaten. On Vanua hevu, trumpet shells 
are blown, at intervals of one or two hours, during the whole progress 
of the erection. 

The bare is a very useful place. It is the council-chamber, and town- 
hall ; small parties of strangers are often entertained in it, and the head 




BURE OF NA TAVASAUA. TAVIUN'I. 



RELIGION. 175 

persons in the village even use it as a sleeping-place. Though built 
expressly for the purposes of religion, it is less devoted to them than 
any others. Around it, plantains and bread-fruit trees are often found, 
and yaqona is grown at the foot of the terrace, the produce of each be- 
ing reserved for the priests and old men. Several spears set in the 
ground, or one transfixing an earthen pot, as well as one or more 
blanched human skulls, are not uncommonly arranged in the sacred 
precincts. 

Votive offerings, comprising a streamer or two, with a few clubs 
and spears, decorate the interior, while a long piece of white masi, 
fixed to the top, and carried down the angle of the roof so as to hang 
before the corner-post and lie on the floor, forms the path down which 
the god passes to enter the priest, and marks the holy place which few 
but he dare approach. If the priest is also a doctor in good practice, a 
number of hand-clubs, turbans, necklaces of flowers, and other trifles 
paid as fees, are accumulated in the temple. A few pieces of withered 
sugar-cane are often seen resting over the wall-plate. In one bure, I 
saw a huge roll of sinnet ; and in another, a model of a temple, made 
of the same material. In one at Mbau, parts of victims slain in war 
are often seen hung up in clusters. From some temples, the ashes 
may not be thrown out, however they may accumulate, until the end 
of the year. The clearing out takes place in November, and a feast is 
made on the occasion. 

There are priestesses in Fiji ; but few of sufficient importance to 
have a temple ; and in the case of these, it merely serves as a place for 
sleeping, and the storing of offerings. 

Bures are often unoccupied for months, and allowed to fall into ruin, 
until the Chief wants to make some request to the god, when the 
necessary repairs are first carried out. Nothing like regular worship 
or habitual reverence is found, and a principle of fear seems the only 
motive to religious observances ; and this is fully practised upon by 
the priests, through whom alone the people have access to the gods, 
when they wish to present petitions affecting their socal or individual 
interest. When matters of importance are involved, the soro or offering 
consists of large quantities of food, together with whales' teeth. In 
smaller affairs, a tooth, club, mat, or spear, is enough. Young nuts, 
covered with tumeric powder, form the meanest offering I have known. 
On one occasion, when Tuikilakila asked the help of the Somosomo 
gods in war, he built the war-god a large new temple, and presented a 
great quantity of cooked food, with sixty turtles, besides whales' teeth. 

Part of the offering — the si g ana — is set apart for the deity, the rest 



176 FIJI AOT) THE FIJIANS. 

forming a feast of which all may partake. The portion devoted to the 
god is eaten by his priest, and by old men ; but to youths and women 
it is tabu. 

Strangers wishing to consult a god, cut a quantity of fire-wood for 
a temple. Sometimes only a dish of yam or a whale's tooth is pre- 
sented. It is not absolutely necessary for the transaction to take place 
at a temple. I have known priests to become inspired in a private 
house, or in the open air ; indeed, in some parts of Fiji, the latter is 
usually the case. 

One 'who intends to consult the oracle, dresses and oils himself, and, 
accompanied by a few others, goes to the priest, who, we will suppose, 
has been previously informed of the intended ^^sit, and is lying near 
the sacred corner, getting ready his response. When the party enters, 
he rises, and sits so that his back is near to the white cloth by which 
the god visits him, while the others occupy the opposite side of the 
hure. The principal person presents a whale's tooth, states the pur- 
port of the visit, and expresses a hope that the god will regard him with 
favour. Sometimes there is placed before the priest a dish of scented 
oil, with which he anoints himself, and then receives the tooth, regard- 
ing it with deep and serious* attention. Unbroken silence follows. 
The priest becomes absorbed in thought, and all eyes watch him with 
unblinking steadiness. In a few minutes he trembles ; slight distor- 
tions are seen in his face, and twitching movements in his limbs. These 
increase to a violent muscular action, which spreads until the whole 
frame is strongly convulsed, and the man shivers as with a strong ague 
fit. In some instances this is accompanied with murmurs and sobs, the 
veins are greatly enlarged, and the circulation of the blood quickened. 
The priest is now possessed by his god, and all his words and actions 
are considered as no longer his own, but those of the deity who has 
entered into him. Shrill cries of ^^Koi au ! Koi au ! " " It is I ! It is 
I ! " fill the air, and the god is supposed thus to notify his approach. 
While giving the answer, the priest's eyes stand out and roll as in a 
frenzy ; his voice is unnatural, his face pale, his lips livid, his breath- 
ing depressed, and his entire appearance like that of a furious madman. 
The sweat runs from every pore, and tears start from his strained eyes ; 
after which the symptoms gradually disappear. The priest looks 
round with a vacant stare, and, as the god says, " I depart," announces 
his actual departure by violently flinging himself down on the mat, or 
by suddenly striking the ground with a club, when those at a distance 
are informed by blasts on the conch, or the firing of a musket, that the 
deity has returned into the world of spirits. The convulsive move- 



EELIGION. 1Y7 

ments do not entirely disappear for some time ; they are not, however, 
so violent as to prevent the priest from enjoying a hearty meal, or a 
draught of yaqona, or a whiff of tobacco, as either may happen to be at 
hand. Several words are used by the natives to express these priestly 
shakings. The most common are sika and Tcundru. Siha means " to 
appear," and is used chiefly of supernatural beings. Kundru means 
" to grunt or grumble." One word refers to the appearance, and the 
other to the sound, attendant upon these inspired shakings. 

As whatever the hete or priest says during the paroxysm is sup- 
posed to be direct from the god, a specimen or two of these responses 
will be interesting. The occasion presents a favourable opportunity 
for boasting, and the response is often prefaced by lauding the god. A 
priest of Ndengei, speaking for that divinity, once said, " Great Fiji is 
my small club. Muaimbila is the head ; Kamba is the handle. If I 
step on Muaimbila, I shall sink it into the sea, whilst Kamba shall rise 
to the sky. If I step on Kamba, it will be lost in the sea, whilst Mu- 
aimbila would rise into the skies. Yes, Viti Levu is my small war- 
club. I can turn it as I please. I can turn it upside down." 

Complaints are also made at these times. A man who was in- 
spired by Tanggirianima said, " I and Kumbunavanua only are gods. 
I preside over wars, and do as I please with sickness. But it is difficult 
for me to come here, as the foreign god fills the place. If I attempt to 
descend by that pillar, I find it pre-occupied by the foreign god. If I 
try another pillar, I find it the same. However, we two are fighting 
the foreign god ; and if we are victorious, we will save the woman. 
I will save the woman. She will eat food to-day. Had I been sent for 
yesterday, she would have eaten then," etc. The woman, about whose 
case the god was consulted, died a few hours after these assurances of 
life. 

A party who had been defeated in war, made a second application 
to their god, who replied, " My name is Liu ka ca, ha muri ha vinaha^'' 
— " Evil first, and good afterwards." 

Occasionally the priest is the medium of communicating to a Chief 
the general opinion about some unpopular act. " The present famine 
eats us because you gave the large canoe to Tonga instead of Mbua." 
" This hurricane is in consequence of your refusing the Princess to the 
Rewa Chief. For that the gods are angry, and are punishing us." 
Generally, however, a good understanding exists between the Chief and 
the priest, and the latter takes care to make the god's utterances agree 
with the wishes of the former. 

Once I saw a large offering made, and the priests were consulted as 



178 FIJI AND THE FIJIAK8. 

to whether the tribe ought then to go to battle, and whether they should 
have success. The interview was propitious, and the fleet was to sail 
without delay. In the long list of deities enumerated by the chief 
priest, Kanusimana had a place, and, among the rest, his favour was 
solicited. His priest, who was a neighbour of mine, sat by delighted, and 
looking with great satisfaction at the large fat turtles and ripe plantains 
which, with other food, were piled in the midst. When the division 
of the offering came, one poor pudding was all that fell to Kanusimana's 
share. Chagrined and mortified by losing the green fat and rich fruit 
which, in imagination, he had already tasted, the little priest started up 
and ran homewards, swinging his small club like a sling, and the ball- 
bell at his neck tinkling in the most excited manner as he hurried 
along. Creeping to his corner, his plan of revenge was soon marked 
out. In the night the divinity paid him a visit, and declared, on the 
authority of a god, that if Tuikilakila led his warriors to fight then, 
he should feel the effects of his godship's anger, punishing him for the 
recent slight. At the morning yaqona party the priest made known 
the visit and the message from the god. A young man was directed 
to bear the important communication to the King forthwith. Tuikila- 
kila listened, pondered, and, in a few minutes, the thoughts of fighting 
were given up for the present. The King knew that to pursue his 
own will in this case would lead to failure, as the threat of the neglected 
god had dispirited his warriors. 

In another similar instance, matters took a very different turn. 
" Who are you 1 " angrily asked the Chief of the priest who sought to 
turn his purpose : " Who is your god 1 If you make a stir, I will eat 
you ! " And Oroi Eupe knew that this was no idle threat. 

The priests exercise a powerful influence over the people, an in 
fluence which the Chiefs employ for the strengthening of their o\\ti, by 
securing the divine sanction for their plans. Tlie sacerdotal caste has 
for some time been rapidly declining ; but it still retains, in some parts, 
much of its old power. 

The priesthood is generally, but not invariably, hereditary. A 
man who can shake well, and speculate shrewdly, may turn his abilities 
to account by becoming a priest. He must Meigh probabilities with 
judgment, and take care that his maiden effort at divination is not too 
glaring a blunder. The rank of a priest is regulated by that of the god 
to whom he is a minister. When the chieftaincy and priesthood meet in 
the same person, both are of low order. Each god has a distinct order 
of priest, but not confined to one family. A bete can only ofliciate in 
the temple of the god whom he serves • and a worshipper of a particu- 



RELIGION. 



179 



ill 

Mi 



tm 



11 



lar god can have no access to him where he has neither temple nor 
priest. The sacred insignia are a long-toothed comb, and a long oval 
frontlet of scarlet feathers. 

Wishing to hear from one of the fraternity an account of their in- 
spiration by the god, and suspecting that any inquiries of 
my own would be evaded, I got the well-known Tonga Chief, 
Tubou Toutai, to call into my house a famous Lakemba priest 
who was passing by, and question him in my hearing. The 
following dialogue took place : — 

" Langgu, did you shake yesterday ^ " 

" Yes." 

" Did you think beforehand what to say 1 " 

" No." 

" Then you just say what you happen to think at the time, 
do you 1" 

" No. I do not know what I say. My own mind departs 
from me, and then, when it is truly gone, my god speaks by 
me." 

This man had the most stubborn confidence in his deity, 
although his mistakes were such as to shake any ordinary 
trust. His inspired tremblings w^ere of the most violent 
kind, bordering on fury. Gods are supposed to enter into 
some men while asleep, and their visit is made known by a priest's 

,. -^' '^ COMB. 

peculiar snore. 

There are various methods of divination used in Fiji. One is by 
a bunch of cocoa-nuts, pretty well dried. Having given the message 
of the god, the priest continues, " I shall shake these nuts : if all fall off, 
the child will recover ; but if any remain on, it will die. He then 
shakes and jerks the nuts, generally with all his might. An easier 
mode is by spinning a nut on its side, and watching in which- direction 
the eye points when again at rest. This method is not confined to 
priests. Some priests, when consulted, sit on the ground, with their legs 
stretched out, and a short club placed between them. They then watch 
to see which leg trembles first : if the right, the omen is good ; if the left, 
it is evil. A Chief, wishing to ascertain how many of a certain number 
of towns would espouse his cause, consulted the bete, who took as many 
short reeds as there were places named, and gave each a name. When 
they were set in the ground, he held his right foot over each, and every 
one above which his foot trembled was declared disloyal, and all the 
rest true. Some chew a certain leaf, and let the fact of its tasting^ 
bitter or sweet determine the question at issue. Some pour a few 



180 FIJI AKD THE FIJIAKS. 

drops of water on the front of the right arm, near the shoulder, and. 
the arm being gently inclined, the course of the water is watched ; and 
if it find its way down to the wrist, the answer is favourable; but 
otherwise, if it run off, and fall on the floor. Some begin at the wrist, 
and let the water run towards the shoulder. Others decide by simply 
biting a leaf in two. The leaf is placed between the front teeth, and if 
cut clean through at once, all is well ; but the reverse, if it still hang 
together. Some take an omen from the fact of a man's sneezing out of 
the right or left nostril while he holds a certain stick in his hand. 

The seer also is known in Fiji. He sits listening to the applicant's 
wishes, and then, closing his eyes on earthly things, describes to the 
inquirer the scenes of the future which pass before his vision. These 
generally consist of burning houses, fleeing warriors, bloody plains, or 
death-stricken sick ones, as the case may require. A similar person- 
age is the taro^ " ask," who sits with his knee up and his foot resting on 
the heel, with a stick placed in a line with the middle of it. Without 
being told the object of the visit, he states whether his presentiment is 
good or evil, and then is informed of the matter inquired after, and 
proceeds to apply his impressions about it in detail. There is also the 
dautadra^ or professional dreamer, who receives a present on commu- 
nicating his revelations to the parties concerned, whether they tell of 
good or evil, and who seldom happens to dream about any one who 
cannot pay well. Some believe that a good present often averts the 
evil of a bad dream. 

Besides these I have seen a man much prized by the Chief whom 
he attended, and whose valuable service consisted in placing a certain 
leaf of wondrous efficacy on either side of his master. If the leaf on 
the right side should sting the skin, the omen indicates the greatest 
safety and success to his friends ; and no plot is so deep or scheme so 
suddenly planned as to escape the knowledge of the leaf on the left, 
which instantly communicates the lurking danger to its fortunate 
wearer by a sting on that side. 

There used to be more mummery in invoking Ndengei than any 
other god. A credulous people "willingly paid a high price to be 
deceived, to the extent — if report be true — of one or two hundred hogs 
and a hundred turtles at one time. On the day of offering a priest 
entered the sacred cave where Ndengei dwelt, taking with him what 
the occasion required. The offering being placed in order, several 
priests approached on their knees and elbows, and one, leaving the 
others behind, entered the cave's mouth and presented their request, 
perhaps for good yam crops. After a pause, he turned to the multi- 



EELIGIOIT. 181 

tude, holding a piece of yam given him by the god as a pledge of 
plenty. K rain was wanted, the hete would return dripping with rain 
from Ndengei, and with a promise that he would thus bestow showers 
on all the district after two or four days. If they asked success in 
war, a fire-brand was darted from the cave ; a token that they should 
burn up their enemies. The splinter of burning wood must have 
been a mere trifle to his godship, if, as some assert, he has two vast 
logs always on fire on his hearth, the larger of which is thirty miles 
in circumference. In the event of the promised boon not being 
duly given, it was easy for the priests to discover some new 
offence or defect of offering on the part of the worshippers, as 
the cause. 

The worship of the gods of Fiji is not a regular and constant 
service, but merely suggested by circumstances, or dictated by emer- 
gency or fear. There are, however, certain superstitious ceremonies 
which are duly observed ; such as the sevu — ^presenting the first-fruits 
of yams ; tadravu — an offering made at the close of the year ; the 
keeping of silence when crossing sacred places ; the observance of tabus, 
and reverencing of shrines. 

The people formed no idea of any voluntary kindness on the part 
of their gods, except the planting of wild yams, and the wrecking of 
strange canoes and foreign vessels on their coast. After successful 
fishing for turtle, or remarkable deliverance from danger in war or at 
sea, or recovery from sickness, a madrali — a kind of thank-offering — 
was sometimes presented. Clubs, spears, and other valuable articles 
are thus, consecrated to the gods. I am told that many men, after 
killing an enemy, offer a spear to the priest, in order to insure pro- 
tection from the spears of the enemy on future occasions. 

Of the great offerings of food, native belief apportions merely the 
soul thereof to the gods, who are described as being enormous eaters ; 
the substance is consumed by the worshippers. 

Cannibalism is a part of the Fijian religion, and the gods are de- 
scribed as delighting in human flesh. Tuithakau once asked, in a fit of 
anger, " Is Jehovah the god of bodies killed to be eaten 1 " intimating 
that as Na Tavasara was so, he must be the superior deity. To main- 
tain the exaltation of these false gods, the abominable practice referred 
to is continued, and pity for any age or sex has no influence with those 
who may have to prepare the offering. 

At one time Ndengei would constantly have human bodies for 
his sacrifices ; with each basket of roots a man's or woman's body was 
to be brought, and Chiefs sometimes killed their inferior wives in order 



182 FIJI AND THE FIJIANS. 

to supply the horrible demand. This practice was checked in an unlooked 
for manner. The Chief, seeing the head and legs of a man, who had been 
cooked without being cut or tied up, hanging over the ends of a basket 
of food, was so disgusted at the spectacle, as to order that, in future, 
pigs and not haholo should be offered. But human flesh is still the 
most valued offering, and " their drink-offerings of blood " are still the 
the most acceptable in some parts of Fiji. I know that they consume 
the blood of turtles and pigs, and have heard that human blood is not 
excepted. 

Some priests are tabu from eating human flesh. The priest of Ndau 
Thina has assured me that neither he nor those who worshipped his 
god might eat it, nor might the abomination be taken into his temple. 
Probably the shrine of Ndau Thina is a man, and hence the prohibition. 
To the priest of second rank in Somosomo, I know that no greater 
delicacy could be presented than hashed human flesh. 

I had been in Fiji some years before I had good evidence of the 
existence of the practice of severe mortification among the people. 
Mbasonga, the Wailevu priest, after supplicating his god for rain in 
the usual way without success, slept for several successive- nights 
exposed on the top of a rock, without mat or pillow, hoping thus to 
move the obdurate deity to send a shower. 

When the Tiliva people found their land parched with drought, 
notwithstanding the presentation of the ordinary offerings, they repaired 
in companies to the bush, to dig up the yalca^ which is a creeper with 
edible roots from two to three feet long, taking care not to detach the 
long vines springing from them. On returning, each man wound these 
round his neck, leaving the roots to hang beneath his chin, while the 
the rest of the vines dragged after him on the ground. To this was 
added a large stone carried on the back of the neck. Thus equipped, 
the whole company performed a pilgrimage to the hure on their hands 
and knees, making a noise as though they were crying. At the end of 
this painful journey they found the priest waiting to receive them, and 
to him one of their number stated their distress, and begged him to 
accept their prayer and offering. " The yaha is for you to eat ; the 
stones are for strengthening the base of your temple. Let our sore 
be accepted, and procure us rain." Some who took part in this humili- 
ating scene gave me the above particulars. 

The superstitious observances of Fiji are, however, mainly of a 
trivial kind. In one temple, it is tahu to eat food ; in another, nothing 
may be broken ; some may not be entered by strangers, and arms may 
not be carried over the threshold of others. Dogs are excluded from 
some, and women from all. 



RELIGION. 183 

The gods allow only old men to eat certain kinds of plantains. In 
some houses, the turban may not be worn ; in others, certain common 
words may not be spoken. The first fish caught in any creel may not 
be boiled, but must be broiled. To sit on the threshold of a temple is 
tabu to any but a Chief of the highest rank. All are careful not to 
tread on the threshold of a place set apart for the gods : persons of 
rank stride over ; others pass over on their hands and knees.* The 
same form is observed in crossing the threshold of a Chiefs house. 
Lideed, there is very little difl^erence between a Chief of high rank and 
one of the second order of deities. The former regards himself very 
much as a god, and is often spoken of as such by his people, and, on 
some occasions, claims for himself publicly the right of divinity. 

It is believed that gods sometimes assume the human form, and 
are thus seen by men, generally in the likeness of some one particular 
person. Anybody who thus meets a god, must afterwards, on passing 
the same place, throw thereon a few leaves or blades of grass, to show 
that he keeps the event in mind. 

In the eastern part of Fiji, if there is a god named after an island, 
it is tabu for its Chief to attach the name of the island to his official 
title. For this reason, the King of Lakemba is styled Tui Nayau, 
although Nayau is a very small island within his dominion. To the 
westward, this observance is disregarded. 

Festivals, apparently of a religious character, are observed after 
the seed yams are in the earth, and again on the offering of the first- 
fruits. On both occasions plenty of noise is made. I have heard the 
natives of Mbua shout, blow the conch-shell, and fire muskets for an 
hour together at these feasts. Former times required one or more 
dead men to be placed on the top of the first-fruits ; but the influence 
of Christianity has already abolished this. 

•Frequent reference has already been made to that peculiar Poly- 
nesian institution known as the tajpu^ or tahu^ or tamhu, with which the 
civilized world is so familiar, and the name of which has, to some 
extent, become an adopted word in our own language, and is found as 
such in our modern dictionaries. 

The principle of the tabu seems to be exactly the same in every 
part of the South Seas, the only variety being in its application, and in 
the degree of severity with which its infringement is punished. 

The institution, as it exists in Fiji, is the secret of power, and the 
strength of despotic rule. It aflfects things both great and small. 

* See an interesting parallel in 1 Sam. v. 5. 



184 FIJI AND THE FIJIAXS. 

Here it is seen tending a brood of chickens ; and there it directs the 
energies of a kingdom. Its influence is wondrously diflused. Coasts, 
lands, rivers, and seas ; animals, fish, fruit, and vegetables ; houses, 
beds, pots, cups, and dishes ; canoes, with all belonging to them and 
their management ; dress, ornaments, and arms ; things to eat, and 
things to drink ; the members of the body ; manners and customs ; 
language, names, temples, and even the gods also, all come under the 
influence of the tabu. It is put into operation by religious, political, or 
selfish motives, and idleness lounges for months beneath its sanction. 
Many are thus forbidden to raise or extend their hands in any useful 
employment for a long time. In this district it is tabu to build canoes ; 
on that island it is tabu to erect good houses. The custom is much in 
favour with Chiefs, who adjust it so as to sit easily on themselves, 
while they use it to gain influence over those who are nearly their 
equals : by it they supply many of their wants, and command at will 
all who are beneath them. In imposing a iabu, a Chief need only be 
checked by a care that he is countenanced by ancient precedents. 
Persons of small importance borrow the shadow of the system, and 
endeavour by its aid to place their yam-beds and plantain-plots within 




NUT TABUS. 

a sacred prohibition. The iab^i secures to the priests of Mbakandroti 
all the one-eared pigs born in their neighbourhood. But as little profit 
would arise from a strict adherence to the letter of the charter, it is 
made to mean all swine which may have one ear shorter or narrower 
than the other. 



EELIGION. 185 

When cocoa-nuts are to be tabued in any particular district, a 
mound of earth is thrown up by the side of the path leading thereto, 
and on this a stone or nut, covered with turmeric powder, is placed, 
and a reed fence built all round. Or a number of reeds are stuck in 
the mound in a circle, with their leafy tops tied together ; or a piece 
of nut-leaf is plaited round several of the nuts at a few feet from the 
ground ; or reeds are set a few rods apart through the district. In all 
cases, loud shouts of " a tabu I " are part of the ceremony. The length 
of time during which the embargo may be continued, is determined by 
the period at which the nuts ripen, or the arrival of a festival, or, 
simply, the will of a Chief, without whom the prohibition camiot be 
removed. This is generally done "without form ; but on removing the 
tabu from the Somosomo Straits, the King, priests, and a number of 
aged and influential men, assembled on board a first-rate canoe, which 
w^as moored at some distance from the shore. Yaqona was prepared, 
and part of the first cup poured into the sea as a libation, accompanied 
by a prayer to the gods for life, prosperity, and plenty of fish. The 
Straits were then open for the fishing parties. 

Violations of the tabu are punished by robbing the transgressor, de- 
spoiling his gardens, and, in a few cases, by death. 

Instances have come under my own observation, in which a King's 
son — quite a boy — was allowed to place a tabu on all kinds of food 
then in the gardens. About twenty lads, from eight to seventeen years 
of age, formed his suite, who passed the night under the same roof with 
him, and in the day-time were sent abroad as spies. When the party 
retired to rest, or rose from sleep, the fact was published by the noise 
of conch-shells. Persons who had to make any of the feasts be- 
longing to the confinement of a wife, or other events, had first to lay 
their case before this juvenile court. Any who failed to do so, soon 
saw the Chief lad and his retinue running towards their house with little 
flags and native trumpets. A heavy blow on the house fence announced 
their arrival, and, in the space of another minute, they were on their 
way back to the rendesvouz, each bearing a club, or spear, or mat, or 
any other article that came to hand, and all shouting ' amain over the 
mischief. 

Fear of the gods is often alleged as a -reason for observing the tabu; 
but it has already been shown that this fear is somewhat questionable. 
Sometimes the natives get angry with their deities, and abuse and even 
challenge them to fight. 

The Malaki fishermen make offerings to their sea-gods to obtain suc- 
cess in catching turtles, which, when taken, they offer to the Rakiraki 



186 FIJI AND THE nJIANS. 

gods, who are more powerful than their own, and likely to be angry if 
these got the turtles. 

One evening I walked with Tuikilakila to see a canoe which had been 
repaired, and was then to be launched. When she was fairly afloat, a 
shout was raised, and, each person present having picked up a good- 
sized stone, the house of the canoe was saluted with a smart shower of 
pebbles, to drive away the god of the carpenters, who had got posses- 
sion of it while under repair. 

Certain minerals and vegetables are dedicated to certain demons, 
but apparently in joke. A simple flower is called the hand-club of 
Eaula. Ked clay is given as a delicacy to another, and the blossom of 
.the boiboida, which smells horribly, is named as the favourite nosegay 
of Ramba. 

One remarkable religious observance remains to be noticed. Its 
practice is chiefly confined to youths of the male sex, and in it alone is 
observable a continuous attention to set forms. In some parts of the 
group it is known as Kalou rere^ and in others as Ndomindomi. Re- 
tired places near the sea are preferred for the performance of the cere- 
monies of this peculiar observance. A small house is built, and enclosed 
with a rustic trellis fence, tied at the crossings with a small-leafed vine. 
Longer poles are set up, with streamers attached. Within the enclosure, 
a miniature temple of slight fabric is constructed, and in it a consecrated 
nut or other trifle is placed. The roof of the main building is hung 
with man and scarfs of light texture. The wall is studded with the 
claws of crabs ; and, after the gods have come together, span-long yams, 
ready cooked, with painted cocoa-nuts, are disposed at its base, that 
they may eat and drink. The party occupying this house number 
twenty or thirty, and, while kept together by the ceremonies, this is 
their home. To allure the expected gods, they drum with short bam- 
boos, morning and evening, for several successive weeks. The " little 
gods " are called luve-ni-wai^ " children of the waters." !My list con- 
tains more than fifty of their names, and I believe it is incomplete. 
They are represented as wild or fearful, and as coming up from the sea. 
I knew one party who, to facilitate their ascent, built, for some dis- 
tance into the sea, a jetty of loose stones. When it is believed that the 
luve-ni-wai have left their watery dwelling, little flags are placed at 
certain inland passes, to stop any who might wish to change for the 
woods their abode in the sea. On the high day, an enclosure is formed 
by twelve-feet poles laid on the ground, and piled up to the height of a 
foot. These are wrapped with evergreens, and spears with streamers at 
the top are fixed in the four angles. A company of lads, painted and 



RELIGION". 187 

attired in green leaves and scarfs, bring from their house into this 
square the votive offerings, consisting chiefly of small clubs and trumpet- 
shells. They then seat themselves within the enclosure, and thump 
their little drums right lustily. 

While the luve-ni-wai have been thus occupied, the principal person- 
ages have not been idle. Each has been decorating himself in character, 
and providing himself with the apparatus needed for the performance of 
his part. Presently their uncouth forms are seen in the distance, in 
every variety of fantastic motion. Some run in one direction, and 
some in another ; they nod their heads, gaze upwards, dance ridiculous- 
ly, and fill the air with groans, grunts, and shrieks. One youth — the 
Linga Viu, or " shade-holder " — runs round a circle which includes all 
the performers, the drummers and the shakers; himself shaking the 
while, and starting from his course as though unable to command his 
limbs, and waving a sun-shade which he carries. Vuninduvu, " the chief 
man," was, on the particular occasion to which I have referred, armed 
with a battle-axe, and exciting himself for his performances. Mbovoro 
capered about with a cocoa-nut, which, when he had summoned sufficient 
courage, was to be broken by a violent blow on his bent knee. Linga- 
vatu took the easier method of pounding or pelting his nut with a stone. 
These feats accomplished show that the gods are helping them, and all 
are encouraged to call and w^histle to the deities to enter their votaries, 
each of whom becomes excited into a frenzy. Ai Vahaihamhe calls 
amain for his god, and Matamitha shoots at him, or at a nut he holds 
under his right arm, while all shake like creatures possessed. In some 
cases Kau-ni-niu holds the nut. The others, as they persuade them- 
selves that the god has entered them, present themselves to the Vunin- 
duvu to be struck on the top of the abdomen, believing that if the god 
is in them, they cannot be wounded by the axe, or spear, or musket, 
whichever may happen to be used. These orgies are free from any pol- 
lution or licentiousness, but are, nevertheless, accompanied by their own 
evils. They encourage idleness, and injure the parties concerned by 
depriving them of proper food ; while, if the Vuninduvu is over-simple 
or over-zealous, he is sure to kill some of the actors engaged. 

Pilgrimages are sometimes made to Nai Thombothombo, the north- 
ern point of Mbua Bay, and the spot whence the spirits of the departed 
embark for the abode of Ndengei. I have known persons from a dis- 
tance, who expected that they should see there both ghosts and gods. 
When contrasted with the bays between which it stands, this is a most 
beautiful spot. The shore gradually rises from high-water mark for a 
short distance, and then succeed abrupt, precipitous cliffs, about fifly 
13 



188 FIJI AND THE FIJIAITS. 

feet high, having their rocky face richly draped with creeping plants. 
Further in, the land is wooded with large forest trees, the shade of 
whose foliage, with the softened gloom cast by the neighbouring rocks, 
give to this scene an air of hallowed repose, well calculated to foster the 
native superstitions which crowd it with awful beings from the spirit- 
world, and to produce impressions of deep solemnity on. the most en- 
lightened minds. 

The Fijian peoples with invisible beings every remarkable spot, 
especially the lonely dell, the gloomy cave, the desolate rock, and the 
deep forest. Many of these unseen spirits, he believes, are on the alert 
to do him harm, and hence he is kept in fear. When passing the terri- 
tories of any of these, he piously casts a few leaves where many others 
have done so before him, and steps lightly along, hoping that he has 
propitiated the demon of the place. A path, part of the way to Nai 
Thombothombo, was one on which I had often to go. In one place it 
penetrated a shady defile, at the entrance of which, it is said, Lewa-levu 
— " the Great Woman " — watches to carry off such men as please her 
fancy ; and, from the heap of leaves, I judge that few men pass that 
way without propitiating the Great Woman, and leaving a proof that 
they consider themselves attractive enough to excite her affection. 

Among the principal objects of Fijian superstition may be enumer- 
ated demons, ghosts, witches, wizards, wisemen, fairies, evil eyes, god- 
eyes, seers, and priests, all of whom he believes to be more or less pos- 
sessed of supernatural power, and reverences accordingly. A very old 
Fijian used to talk to me of " those little gods" with as strong a faith as 
that of a Highlander in his fairies. And these " little gods " are the 
fairies of Fiji. " When living near the Kauvandra, I often used to hear 
them sing," said the old man ; and the recollection brightened his eye, 
as he went on to tell how they would assemble in troops on the top of 
the mountains, and sing unweariedly. " They were all little, like your 
sons : " (then six and five years old :) " I have often seen them, and this 
is the song I have heard them sing : — 

" * Ready for the digging are the ruhuruhu and the raurau ; 
And abundantly ready is my favourite toarau / 
And ready at the same time is the yam of Nggalau. 
The unwearied ones, ye ! 

" * Bound, at one spring, to the top of the mountain ; 
Bound, at two springs, to the top of the mountain ; 
Let us gaze on the ocean returned to its fountain. 
The low tides, ye ! ' " * 

♦ " £ota rukuruku, boto raurau 
Sa hini bota qou toarau; 



RELIGION. 189 

The Ndrundrii samho of Yanua Le\Ti is a warlock in mischief, but 
not in invulnerability. He is thus described by the natives : In appear- 
ance, a man of high stature, of a grey colour, with a head like an Eng- 
lish dish ; he breathes hard, and the noise of his going is like striking a 
hard shell with the back of a knife. He stands charged with stealing 
from fishermen the fish which they bring ashore at night, helping him- 
self to reserved scraps of food, — and many such misdemeanours. I 
know a woman and her child whom he nearly frightened out of their 
wits, and whose screams brought me running to their assistance. Al- 
though he is a difficult mark, yet some skilful men have transfixed him ; 
but, on being touched with a spear, he is instantly transformed into a rat. 
Of apparitions the natives are very much afraid. They believe that 
the spirits of the dead appear frequently, and afflict mankind, especially 
when they are asleep. The spirits of slain men, unchaste women, and 
women who have died in childbed, they hold most in dread. I have 
known natives hide themselves for a few days, until they supposed the 
spirit of the dead was at rest. Spirits are supposed to assume the 
human form at will. Some tell us that they plant the tarawau, a tree 
bearing an acrid fruit. The notions of the people about the soul and 
its future state are very remarkable. While the Tongan restricted im- 
mortality to Chiefs, Matabules, and Muas, the Fijian has attributed 
spirits to animals, vegetables, stones, tools, and many other things, al- 
lowing that all may become immortal. Some speak of man as having 
two spirits. His shadow is called " the dark spirit" which, they say, 
goes to Hades. The other is his likeness, reflected in water or a look- 
ing-glass, and is supposed to stay near the place in which a man dies. 
Probably this doctrine of shadows has to do with the notion of inanimate 
objects having spirits. 1 once placed a good-looking native suddenly 
before a mirror. He stood delighted. " Now," said he softly, " I can 
see into the world of spirits." The light spirit of a murdered man is 
supposed to remain where the body fell. Hence such places are avoid- 
ed, especially when it rains, because then the moans of the spirit are 
heard, as it sits up, endeavouring to relieve its pain by resting the head 
on the palms of its hands. Some say that these moans are caused by 
the soul of the murderer knocking down the soul of the slain, whenever 
it attempts to rise. 

Bota kaya na nvi ni Qalau ; 
Sa coxi wai, ye ! 

Teki taJcadua M uhi-ni-koro ; 
Teki tcakarua ki vlu-ni-koro ; 
Ta qoroya na tad ni meda loro. 
Na tad, ye I " 



190 FIJI AND THE FIJlAJJfS. 

My informant on some of these points remarked rather drily, " The 
old people were more apt to hear these moans than we of this day are." 
In one instance, at any rate, these dreaded sounds could be explained 
by natural causes. Na Saunimbua was slain in April, 1850. A few 
nights after his death, his wife visited the place where he fell, in order 
to stroke his spirit, as it was raining fast. On reaching the spot, she 
sat down and gave vent to her feelings in piercing cries. The slayers 
of her husband lived in a village close by, and, on hearing the noise of 
her lamentation, closed their houses securely, lest the spirit should come 
and injure them, saying, as they did so, " What a strong man Na Sau- 
nimbua must be ! Listen to his moans ! " 

It is believed, further, that the spirit of a man who still lives ^vill leave 
the body to trouble other people when asleep. When any one faints 
or dies, their spirit, it is said, may sometimes be brought back by call- 
ing after it ; and occasionally the ludicrous scene is witnessed of a stout 
man lying at fiill length, and bawling out lustily for the return of his 
own soul ! The visits of certain classic heroes to the lower world would 
at once be credited in Fiji ; for some of its earlier inliabitants are said 
to have achieved a similar exploit while yet in the body. 

The escape of the spirits of brutes and lifeless substances to Mbulu does 
not receive universal credit. Those who profess to have seen the souls 
of canoes, houses, plants, pots, or any artificial bodies, swimming, with 
other relics of this fi^ail world, on the stream of the Kauvandra well, 
which bears them into the regions of immortality, believe this doctrine 
as a matter of course ; and so do those who have seen the footmarks 
left about the same well by the ghosts of dogs, pigs, etc. On Vanua 
Levu it is admitted that such things evince a desire for immortality, 
and, when set free from their grosser parts, fly away for Mbulu by Nai 
Thombothombo, where a god named Mbolembole intercepts their flight, 
and appropriates them to his own use. 

The native superstitions with regard to a future state go far to ex- 
plain the apparent indiflerence of the people about death ; for, while be- 
lieving in an eternal existence, they shut out from it the idea of any 
moral retribution in the shape either of reward or punishment. The 
first notion concerning death is that of simple rest, and is thus contained 
m one of their rhymes : — 

" Death is easy : 
Of what use is life ? 

To die is rest" * 

• "X mate na rawarawa : 
Me hula — na ka ni cava t 
A mate na cegu.'" 



EELIGION. 191 

According to general opinion, the future world is to be much the same 
as the present. The Fijian Mbulu is the abode of departed spirits, 
where the good and the bad meet, and the road to which is long and 
difficult ; for although we often hear the natives talk of going to Mbulu, 
as a plunge into the sea ; and though every island, and nearly every 
town, has its Ndrakulu or Thimbathimba, yet these are but the portals 
where the sprit enters that mysterious path, the arrival at the termi- 
nation of which is a precarious contingency. 

Native traditions on this subject, which are variously modified in 
different localities, may be thus stated. 

On the road to Nai Thombothombo, and about five miles from it, is 
a solitary hill of hard reddish clay, spotted with black boulders, having 
on its right a pretty grove, and on the left cheerless hills. Its name is 




TAKIVELEYAWA. 



Takiveleyawa. "When near this spot, the disembodied spirit throws 
the spirit of the whale's tooth which was placed in the hand of the corpse 
at burial, at a spiritual pandanus ; having succeeded in hitting this, he 
ascends the hill, and there waits until joined by the spirits of his stran- 
gled wife or wives. Should he miss the mark, he is still supposed to 
remain in this solitary resting-place, bemoaning the want of afiection on 
the part of his wife and friends, who are depriving him of his expected 
companions. And this is the lone spirit's lament : " How is this 1 Eor 
a long time I planted food for my wife, and it was also of great use to 
her friends : why, then, is she not allowed to follow me ? Do my 



192 FIJI A^D THE FIJIAKS. 

friends love me no better than this, after so many years of toil 1 Will 
no one, in love to me, strangle my wife 1 

If the ghost be that of a bachelor, he has to avoid the grasp of the 
Great Woman, who lurks near, and pass on to meet a more dreaded foe. 
Of all Fijian spirits, that of a bachelor is most hardly used. Nangga- 
nangga — the bitter hater of bachelors — undertakes to see after their 
souls ; and so untiring is his watch that, it is said, no unwedded spirit 
has ever yet reached the Elysium of Fiji. These hapless ones know 
that it would be in vain to try to escape the avenging god at high tide, 
and therefore avail themselves of low water, to steal round to the edge 
of the reef opposite Nai Thombothombo, trusting to the Charon of that 
district to see, pity, and ferry them over. Nangganangga sits by the 
fatal stone, and, as he laughs at their vain efforts to escape, tauntingly 
asks them whether they suppose that the tide will never flow again, and 
how they will elude him if it does. And with these gloomy monitions 
in its ears, the poor ghost wanders, until the returning tide lessens his 
range, and at last drives him shivering to the beach, where he is pur- 
sued and seized by Nangganangga, and, for the unpardonable oifence of 
bachelorhood, is dashed in pieces on the large black stone, just as one 
shatters rotten fire-wood. 

We now return to the soliloquizing husband, who, blessed at last 
with the company of his wife or wives, who bear his train, or sad be- 
cause of their absence, advances towards Nai Thombothombo, and, club 
in hand, boards the canoe which carries spirits to meet their examiner. 
Notice of his approach is given by a paroquet, which cries once, twice, 
and so on, according to the number of spirits, in the canoe, aimouncing 
a great number by chattering. The highway to Mbulu lies through 
Nambanggatai, which, it seems, is at once a real and unreal to^vn, the 
visible part being occupied by ordinary mortals, while in the unseen 
portion dwells the family who hold inquest on departed spirits. Thus 
the cry of the bird answers a two-fold purpose, warning the people to 
set open their doors that the spirit may have a free course, and pre- 
venting the ghostly inquisitors from being taken by surprise. The 
houses in this tOAvn are built with reference to a peculiarity in the loco- 
motion of spirits, who are supposed at this stage to pass straight for- 
ward ; hence all the doorways are opposite to each other, so that the 
shade may pass through without interruption. The inhabitants speak 
in low tones, and, if separated by a little distance, communicate their 
thoughts by signs. 

Bygone generations had to meet Samu or Eavuyalo ; but as he died 
in 1847 by a curious misfortune, his duties now devolve on his sons, 



RELIGION. 193 

who having been long in company with their illustrious father, are quite 
competent to carry on his office. As it is probable that the elder son 
will shortly receive the paternal title or an equivalent, we will speak of 
him as Samuyalo, the " Killer of souls." On hearing the paroquet, 
Samu and his brothers hide themselves in some spiritual mangrove 
bushes, just beyond the town, and alongside of the path, in which they 
stick a reed as a prohibition to the spirit to pass that way. Should the 
comer be courageous, he raises his club in defiance of the tabu and those 
who placed it there ; whereupon Samu appears, to give him battle, first 
asking, " Who are you, and whence do you conne ? " As many carry 
their inveterate habit of lying into another world, they make themselves 
out to be of vast importance, and to such Samu gives the lie, and fells 
them to the ground. Should the ghost conquer in the combat, he passes 
on to the judgment-seat of Ndengei ; but, if wounded, he is disqualified 
for appearing there, and is doomed to wander among the mountams. 
If he be killed in the encounter, he is cooked and eaten by Samu and his 
brethren. 

Some traditions put the examination questions into the mouth of 
Samu, and judge the spirit at this stage; but the greater number refer 
the inquisition to Ndengei. 

Those who escape the club of the Soul-destroyer, walk on to Nain- 
delinde, one of the highest peaks of the Kauvandra mountains. Here 
the path to Mbulu ends abruptly at the brink of a precipice, the base of 
which is said to be washed by a deep lake. Beyond this precipice pro- 
jects a large steer-oar, which one tradition puts in the charge of Ndengei 
himself, but another, more consistently, in the keeping of an old man 
and his son, who act under the direction of the god. These accost the 
coming spirit thus : " Under what circumstances do you come to us 1 
How did you conduct yourself in the other world ? " If the ghost 
should be one of rank, he answers, "I am a great Chief. I lived as a 
Chief, and my conduct was that of a Chief. I had ■ great wealth, many 
wives, and ruled over a powerfiil people. I have destroyed many 
towns, and slain many in war." To this the reply is, " Good, good. 
Take a seat on the broad part of this oar, and refresh yourself in the 
cool breeze." No sooner is he seated, than they lift the handle of the 
oar, which lies inland, and he is thus thro^^Ti down headlong into the 
deep waters below, through which he passes to Murimuria. Such as 
have gained the special favour of Ndengei are warned not to go out on 
the oar, but to sit near those who hold it, and, after a short repose, are 
sent back to the place whence they came, to be deified. 

Murimuria seems to be a district of inferior happiness in Mbulu, 



194: FIJI AND THE FIJIANS. 

which is divided into distinct parts, and punishment and enjoyment 
awarded to its inmates, but not for offence or merit of a moral kind. 
Mburotu is the Fijian Elysium, and in its description the most glowing 
language is used. Scented groves and pleasant glades, smiled upon by 
an unclouded sky, form the retreat of those who dwell in this blest re- 
gion, where there is an abundance of all that a native deems most to be 
desired. Such are the delights of Mburotu, that the word is used pro- 
verbially to describe any uncommon joy. 

In most parts of Mbulu the inhabitants plant, live in families, fight, 
and, in short, do much as people in this world. They are said, how- 
ever, to be larger than when on earth. Mention is made in native tra- 
ditions of first, second, and third heavens ; but the terms do not appear 
to convey any definite idea. Various punishments are inflicted upon 
those who have not lived so as to please the gods. Some are laid in 
rows on their faces, and converted into taro beds. Those who have not 
had their ears bored are doomed to carry for ever on their shoulders 
the log of wood on which cloth is beaten, jeered at by all who see them. 
Women that are not tattooed are chased by their o^vn sex, who tear and 
cut them with sharp shells, giving them no respite ; or they are scraped 
up, and made into bread for the gods. Men who have not slain an en- 
emy are sentenced to beat a heap of filth with a club, because they used 
that weapon so badly while in the body. A native regards this as the 
most degrading of all punishments. 

It thus appears that, although the Fijians allow a spirit to almost 
everything, they dispose of them in such a way that few attain to im- 
mortality. The spirits of meats and drinks are consumed by the gods, 
who also eat the souls of all whose bodies are devoured by the people. 
The souls of animals, etc., are appropriated by Mbolembole. Lewa 
Levu gets a share of the best-looking ghosts, and those of the bachelors 
all fall to Nangganangga. Samu and his brothers consume a great 
number. Mbati-ndua roasts all that belong to, but do not obey, him ; 
and a farther deduction must be made for the souls which are killed by 
men. Thus few, comparatively, are left to inhabit the regions of 
Mbulu, and the immortality even of these is sometimes disputed. The 
belief in a future state is universal in Fiji ; but their superstitious no- 
tions often border upon transmigration, and sometimes teach an event- 
ual aimihilation. 

The existence of witchcraft has already been noticed ; and of all their 
superstitions, this exerts the strongest influence on the mmds of the 
people. Men who laugh at the pretensions of the priest tremble at the 
power of the wizard ; and those who become Christians lose this fear 



EELIGION. 195 

last of all the relics of their heathenism. Professed practisers of witch- 
craft are dreaded by all classes, and, by destroying mutual confidence, 
shake the security and comfort of society. Some of these persons, but 
not all, are priests. Any suggestion of malice or envy may become a 
cause for bewitching a person. Theft is detected and punished by the 
same agency. The design of the charms used is to destroy life, and 
most persons who have a long ilhiess ascribe it to witchcraft. 

One mode of operating is to bury a cocoa-nut, with the eye up- 
wards, beneath the temple-hearth, on which a fire is kept constantly 
burning ; and as the life of the nut is destroyed, so the health of the 
person it represents will fail till death ensues. At Matuku there is a 
grove sacred to the god Tokalau — the wind. The priest promises the 
destruction of any hated person in four days, if those who wish his death 
bring a portion of his hair, dress, or food which he has left. This priest 
keeps a fire burning, and approaches the place on his hands and knees. 
If the victim bathe before the fourth day, the spell is broken. The 
most common method, however, is the Vahadranikau^ or compounding 
of certain leaves supposed to possess a magical power, and which are 
wrapped in other leaves, or put into a small bamboo case, and buried 
in the garden of the person to be bewitched, or hidden in the thatch of 
his house. Processes of this kind are the most dreaded, and the people 
about Mbua are reputed to prepare the most potent compounds. The 
native imagination is so absolutely under the control of fear of these 
charms, that persons, hearing that they were the object of such spells, 
have lain dow^i on their mats, and died through fear. 

Those who have reason to suspect others of plotting against them 
avDid eating in their presence, or are careful to leave no fragment of 
food behind ; they also dispose their garment so that no part can be re- 
moved. Most natives, on cutting their hair, hide what is cut oiF in the 
thatch of their own homes. Some build themselves a small house and 
surround it with a moat^ believing that a little water will neutralize the 
charms which are directed against them. Those who suppose them- 
sleves to be under the power of a wizard, make offerings to the gods, 
or use counter spells, or bring presents to the Qiief in whose domain 
the magician is thought to reside. 

The evil-working power of these men may be purchased, and gener- 
ally the pay is high. Nearly all sudden deaths are ascribed to this 
cause. Persons detected in the act of burying these deadly charms are 
summarily dealt with; or if found out afterwards, their houses are 
burnt, and they themselves killed. 

Sticks or reeds are sometimes placed in gardens so as to wound 



196 FIJI Amy the fijiaj^s. 

trespassers. Superstitious forms attend their preparation, and thej 
may be had warranted to infect the wounded intruder with ulcers, or 
dropsy, or leprosy. A milder agency, called tabu gasau, is often used 
in gardens. Several reeds are thrust into the earth, and their tops 
brought together and inserted in a banana or nut. This is done to pro- 
duce boils on any person who may rob the garden. 

The yalovaki is an ordeal much dreaded in the windward islands. 
When the evidence is strong against persons suspected of some offence, 
and yet they refuse to confess, the Chief, who is judge, calls for a scarf, 
with which " to catch away the soul of the rogue." A threat of the 
rack could not be more effectual. The culprit generally confesses on 
the sight, and even the mention of the light instrument : if not, it would 
be waved over his head until his soul was secured, and then carefully 
folded up and nailed to the small end of a Chief's canoe ; and, for want 
of his soul, the suspected person would pine and die. 

An innocent conceit is entertained by the Lakembans. Some dis- 
tance from the chief town is a small hill, having a plot of short reeds 
on the top. Whenever I passed, many of these reeds were tied together 
at the top, which, I found, was done by travellers, in order to prevent 
the sun from setting before they reached their journey's end. On the 
same island baskets of earth were hung on a branch or pole in the yam- 
gardens, to attract the notice of the birds and make them chirp, as the 
yam-sets are supposed to hasten to sprout at their call. 

Belief in second-sighted persons, dread of a thing falling on them 
which they are about to carry, faith in dreams, praying for those who 
sneeze, and planting the giant arum close by the doorway, to keep out 
death and the devil, are several forms of superstition in its Fijian de- 
velopment. 

Although the traditions of Fiji constitute, for the most part, a series 
of wild and contradictory absurdities, yet some demand attention, shad- 
owing forth, as they do, some of the great fact* in the history of man- 
kind, of which the Bible contains the exact and standard records. 

A few specimens of the absurdities of native belief may be given 
first. The god Roko ISIouta formerly took a walk along the coast of 
Viti Levu ; and wherever his train touched, there all irregularities 
were swept away, and sandy beach left. But M'here he cast his train 
over his shoulder, the coast remained rocky. 

Ndelai Loa, the highest hill on Ono, is said to be the top of Koro-. 
than, a mountain in Viti Levu, a hundred and eighty miles distant. 
Two goddesses, wishing to add to the importance of Ono, stole away 
the top of this mountain in the night, but, being surprised by day- 



EELIGIOIT. 197 

break, cast down their load about two miles short of the place they in- 
tended. In a very similar way the position of two rocks, Landotangane 
and Landoyalewa, between Ovalau and Moturiki, is accounted for, they 
having been intended to block up the Moturiki passage. 

The substance of their traditionary account of the creation of man, 
was thus stated by a Chief from the Kauvandra district. A small kind 
of hawk built its nest near the dwelling of Ndengei ; and when it had 
laid two eggs, the god was so pleased with their appearance that he re- 
solved to hatch them himself, and in due time, as the result of his incu- 
bation, there were produced two human infants, a boy and a girl. He 
removed them carefully to the foot of a large vesi tree, and placed one 
on either side of it, where they remained until they had attained to the 
size of children six years old. The boy then looked round the tree and 
discovered his companion, to whom he said, " Ndengei has made us two, 
that we may people the earth." As they became hungry, Ndengei caused 
bananas, yams, and taro to grow round them. The bananas they tasted 
and approved ; but the yams and taro they could not eat until the god 
had taught them the use of fire for cooking. In this manner they dwelt, 
and, becoming man and wife, had a numerous offspring, which, in pro- 
cess of time, peopled the world. 

Another tradition describes Ndengei as giving life to the inferior 
animals, but not to man. Another represents him as more directly 
engaged in man's creation, but as having, like Brahma, made several 
clumsy failures in his first attempts. He was particularly unfortunate 
in framing the woman ; so much so as to provoke the censure of a god 
named Roko Matu, who happened to meet the first specimen of woman- 
hood, and at whose suggestion she was altered to her present form. 

Ove is known in some parts of Fiji as a kind of continuous creator, 
on whom is laid the blame of all monsters and malformations. But 
the natives in other parts ascribe the origin of these to different deities. 

They speak of a deluge which, according to some of their accounts, 
was partial, but in others is stated to have been universal. The cause 
of this great flood was the killing of Turukawa — a favourite bird be- 
longing to Ndengei — by two mischievous lads, the grandsons of the 
god. These, instead of apologizing for their offence, added insolent 
language to the outrage, and, fortifying, with the assistance of their 
friends, the town in which they lived, defied Ndengei to do his worst. 
Ijb is said that, although the angry god took three months to collect his 
forces, he was unable to subdue the rebels, and, disbanding his army, 
resolved on more efficient revenge. At his command the dark clouds 
gathered and burst, pouring streams on the devoted earth. Towns, 



198 FIJI A2vD THE FIJIAXS. 

hills, mountains were successively submerged ; but the rebels, secure 
in the superior height of their o^ti dwelling-place, looked on without 
concern. But when, at last, the terrible surges invaded their fortress, 
they cried for direction to a god, who, according to one account, in- 
structed them to form a float of the fruit of the shaddock ; according to 
another, sent two canoes for their use ; or, says a third, taught them 
how to build a canoe, and thus secure their own safety. All agree that 
the highest places were covered, and the remnant of the human race saved 
in some kind of vessel, which was at last left by the subsiding M'aters 
on Mbengga : hence the ]\Ibenggans draw their claim to stand first in 
Fijian rank. The number saved — eight — exactly accords with the 
"few" of the Scripture record. By this flood, it is said, two tribes of 
the human family became extinct. One consisted entirely of women, 
and the other were distinguished by the appendage of a tail like that of 
a dog. 

The highest point of the island of Koro is associated with the history 
of the flood. Its name is Xgginggi-tangithi-Koro, which conveys the 
idea of a little bird sitting there and lamenting the dro^vned island. In 
this bird the Christians recognise Noah's dove on its second flight from 
the ark. I have heard a native, after listening to the incident as given 
by Moses, chant " JS^a qiqi sa tagici Koro ni yali:" "The Qiqi laments 
over Koro, because it is lost." 

Near Na Savu, Vanua Le^'u, the natives point out the site where, 
in former ages, men built a vast tower, being eager for astronomic in- 




SAVU FALLS. 



RELIGION. 199 

formation, and especially anxious to decide the difficult question as to 
whether the moon was inhabited. To effect their purpose, they cast up 
a high mound, and erected thereon a great building of timber. The 
tower had already risen far skyward, and the ambitious hopes of its in- 
dustrious builders seemed near fulfilment, when the lower fastenings 
suddenly broke asunder, and scattered the workmen over every part of 
Fiji. It is remarkable that the people of Ono, the most distant island, 
say that they originally belonged to this locality ; and it is still more 
remarkable that there exists a dialectic similarity between these ex- 
tremes ; and the inhabitants of each are tauvu, worshippers of the same 
god ; and, in virtue of this, may take from each other what they like, 
and swear at each other without risk of giving offence. 

Namosimalua, on hearing of the translation of Enoch and Elijah, at 
once named Kerukeru, a woman of Yaro, who was very good, but un- 
kindly treated by her husband ; so the gods, in consideration of her 
high character removed her from this world without permitting her to 
die. 



CHAPTEE YIIl 



LANGUAGE AND LITEEATUEE. 



The Fijian is not an isolated tongue like the old Etruscan, or the 
modern Chinese or Basque. It is a member of that wide-spread family 
of languages known as the Oceanic or Malayo-Polynesian type of hu- 
man speech. From Formosa and Hawaii in the North Pacific as far 
south as to New Zealand, and from Easter Island below the tropic of 
Capiicorn in longitude 109° west, across the South Pacific and Indian 
Oceans to Madagascar in 45° east longitude, languages are found to ob- 
tain, which less or more nearly resemble one aiiother in their elemen- 
tary sounds, their laws of syllabication, their vocabularies, and all their 
leading grammatical principles and processes. The language of the 
Malays and the Sumatrans is structurally that of the Malagasses ; and 
the Maori of the New Zealander is, to some extent, intelligible between 
three and four thousand miles away among the inhabitants of the Sand- 
wich Islands. The principal features of the Malayo-Polynesian tongues 
may be exhibited in a few words. Their alphabets exclude, for the 
most part, guttural and hissing sounds, and show a strong partiality 
for vowels, nasals, and liquids. Their syllables commonly consist 
either of a vowel alone, or of a single consonant followed by a vowel. 
The last syllable but one in a word is that upon which the accent is 
usually made to fall. The roots of these languages are generally dis- 
syllabic, and the practice of reduplicating words has great favour with 
them. A dual as well as a plural number is recognised. Nouns rarely 
undergo any change to express the ideas of gender, number, or case ; 
and verbs have no inflexions properly so called. As in the Hottentot 
tongue, the first personal and possessive pronoun, when not in the sin- 
gular, assumes different forms, according as the " we," " us," or " our " 
is to be taken in what is called an inclusive or an exclusive sensei The 
English expression, " Let us go," addressed by one individual to another 
in the presence of a third, is equivocal. It may either mean, " Let you 



LAJS'GTJAGE AND LITEKATIJEE. 201 

and me go," shutting out the third party, or, " Let us all three go to- 
gether." No such ambiguity can attach to the words in the mouth of 
a Polynesian. In the former case, a Tongan, for example, would say 
ke ta 0, in the latter ke tau o ; and other languages of the Oceanic class 
make a similar distinction. In regard to their syntax, the Malay o-Poly- 
nesian tongues have little of the width, the elaborateness, or the sym- 
metry of the group of languages to which the English belongs. At the 
same time they are equally removed from the chaotic, cramped, and 
ill-proportioned style of the Tartar, the Chinese, and other leading 
tongues of Central and Eastern Asia. The expression of thought in 
Malay o-Polynesian is simple, inartificial, flowing, and vigorous ; and, as 
a vehicle of Christian truth, whether by word of mouth or by writing, 
the languages of this family will admit of comparison with the capabil- 
ities of much more polished tongues. 

The characters, which have now been enumerated as belonging to 
Malay o-Polynesian speech at large, are all shared by the Fijian, of 
which a more minute account will be acceptable to the students of lan- 
guage, and may not be without its interest for the general reader. It 
will be necessary to premise, that Fijian is not a single language, like 
that of the Friendly Islands, but is spoken in as many as fifteen, proba- 
bly in more than fifteen, dialects. The distinction between some of 
these dialects is slight. Others of them are as unlike one another as 
the European, Spanish and Portuguese, or as the Bengali and Mahratta 
of Northern India. Not seldom their vocabularies are quite dissimilar, 
the same ideas being represented by terms differing in root as well as 
in form ; and, in certain cases, one or more of the elementary sounds 
of the language are wanting ; or, on the other hand, sounds obtain, 
which the bulk of the dialects do not acknowledge. The sound of the 
English j, for instance, is heard at Lakemba and in some of the neigh- 
bouring islands ; while the Somosomo dialect has no k, and that of Ea- 
kiraki and other parts excludes t. The Missionaries are acquainted, 
more or less, with about seven dialects, and books have been printed in 
four of them, namely, in those of Mbau, Eewa, Somosomo, and La- 
kemba. Mbau, however, is at once the Athens and the Rome of Fiji ; 
and it is the language as spoken there, into which the Scriptures have 
been translated, and of which the following statements are mostly de- 
signed to be illustrative. 

The simple vowel sounds, both long and short, which are found in 
the Italian and other European tongues, are those which obtain iu 
Fijian, though with a less open expression in the case of one or two of 
them. The compound vowels are a^, au, ei, eu, oi, ou, and iu, the sep- 



202 FIJI AND THE FIJIANS. 

arate elements in each being distinctly uttered. The consonantal part 
of the language excludes the sounds of the English aspirate, the ch of 
" chink," " churl," and the like, the soft g or j* the th as heard in " this 
tie," " thought," and " truth," and the composites x and z. The letter 
c is used to represent the sound of th in " though," " that," which is of 
constant occurrence in Fijian ; g answers to the ng in " ring," " swing," 
etc. ; h is occasionally read as g in " guest ; " thus Rakiraki, mentioned 
above, is pronounced Ragiragi ; and q answers either to the English 
nh in " banker," or, which is much more commonly the case, to the ng 
in such words as " linger " and " mangle." The sounds of d and 6, even 
though standing, where they continually stand, at the beginning of 
a word, are never enunciated without a nasal before them, n being heard 
before d, m before h. Thus Doi, one of the islands, is pronounced 
Ndoi, and Bau, Mbau. P is only used in the Mbau dialect in foreign 
words, or in such as have been introduced from other dialects. F too 
is an exotic. Eijian stands almost alone among its fellows in possess- 
ing the sound of s. It is doubtful whether any Polynesian people em- 
ploy this sound, with the exception of the Samoans and the Fijians ; 
and it is much more frequent in the tongue of the latter than in that of 
the former. The general law of the Polynesian syllable, as already 
laid down, is strictly observed in the Eijian language, subject only to 
the qualifications, which the invariable use of the nasal before d and A, 
and the occurrence of the sounds represented by q, may be thought to 
require ; together with the further fact, that r is not uncommonly em- 
ployed after c?, as in dra, " blood," drodro^ " a current." 

Fijian, like the Maori and others of the Polynesian languages, is 
rich in articles ; ho or o, and Tcoi or oi, answering under fixed rules to 
the English " the ; " and a or a^, na or nai, being used, both before 
singular and non-singular nouns, when the meaning is indefinite. 

The noun is either primitive or derived. Very many words are 
employed, at the will of the speaker, either as nouns or verbs. Many 
nouns expressing habit, character, mode of life, and the like, are formed 
by prefixing a frequentative particle daio to a verbal term. For ex- 
ample, from vosa, " to talk," comes dauvosa, " one who talks incessant- 
ly," " a chatter-box." Diminutives are made by reduplication ; thus 
vale is a " house," valevale, a " little house," a " canoe house ; " and so 
vesivesi is a " little spear," from vesi, a " spear." 

* The last two, however, are both found in the Lakemba dialect, as, for instance, the j in tho 
name Fiji, which is the designation of the group to windward. The presence of these sounds in 
this dialect may perhaps bo traced to the fact, that Lakemba is the chief island of the group 
nearest to Tonga, and the one which has always had the most intercourse with the Tongans. The 
i^ sound in the name Fiji is to bo accounted for in the same way. 



LANGUAGE AND LITEKATUEE. 203 

Artificial gender is unknown to the language. When it is necessary 
to distinguish the sexes, tagane^ " male," and aletva^ " female," are put 
after nouns. Thus, while gone is " child," a gone tagane is " a boy," 
a gone alewa, " a girl." Number is not indicated by any change in the 
termination of a noun. Sometimes the personal pronouns correspond- 
ing to the English "he" and "they" are used to express the singular 
and the dual or plural respectively. In other cases the singular is de- 
noted by the numeral dua^ " one," and the particle ve% either with or 
without reduplication of the noun, is put before it for the purpose of 
giving it a plural meaning. 

It is a remarkable feature of the language, though not limited to 
Fijian, that it has certain nouns which convey the idea of a specific num- 
ber of things, such number being chiefly ten. Thus sole means " ten 
bread-fruits," sasa^ " ten mats," ram, " ten pigs," hure^ " ten clubs," 
while hola is " a hundred canoes," and selavo, " a thousand cocoa-nuts." 
All these words take numerals with them, like other nouns. Sasa, for 
example, with iolu, " three," before it, denotes three times ten, or thirty 
mats, and so of the rest. 

The cases of nouns, so far as the language acknowledges them, are 
made by prefix particles. The nominative and objective are often alike. 
The possessive is indicated, with several nice distinctions, by the signs 
ni and i, or by the use of possessive pronouns. In such compound 
terms as a " basket of fish," " a bottle of water," where " of" is em- 
ployed in the sense of " containing," the Fijian never uses a sign of 
possession, but always puts them as if they were written, " a basket 
fish," " a bottle water." 

Many adjectives are primitive words. Derivatives are formed partly 
by the reduplication of nouns and verbs, partly by prefixing to sub- 
stantives and other words the dissyllable vaka, which has the force of 
the English It/ in " lovely," or else conveys the idea of possession. 
Vakawere, for instance, is " garden-having," and vakaiamata is " man- 
like," from were, " garden," and iamata, " man ; " and such forms as 
vulavula, " white," dredre, " difficult," lialia, " silly," are of perpetual 
occurrence. Besides the derivative adjectives there are likewise com- 
pounds, which may be compared with such expressions as the English 
" sin-stained," " wind-swept," and others. The language has no special 
signs for representing the higher or lower degrees of the quality ex- 
pressed by an adjective. In the absence of such signs it either employs 
intensifying or depreciating particles for the purpose of comparison, or 
it uses the positive in such a way as to answer the same object, or, yet 
again, it gives the qualification it desires by adopting a particular ar- 
rangement of words in a sentence 
14 



204 FIJI AND THE FIJIANS. 

The pronominal system of the language is full of interest. The 
circumstance that its demonstratives and interrogatives are few and 
simple, is one which has its parallel in many tongues. Nor is it very 
surprising that it dispenses with the use of a specific form for the rela- 
tive. The personal and possessive pronouns, in Fijian, however, are a 
linguistic raree-show. Most languages are content to use their pro- 
nouns of these classes in two numbers. The Fijian is not satisfied with 
fewer than four ; for it adds a dual and a triad to the ordinary singular 
and plural forms. Thus the " our " of the English may be represented 
now by a nodaru, now by a nodatou, now by a noda, according as it 
refers to two persons, or to three, or to many. The triad number is 
also employed when a few are intended. The use of inclusive and ex- 
clusive forms of the first personal and possessive pronoun has been al- 
ready named as a feature of llalayo-Polynesian language in general. 
This distinction in Fijian is carried through the dual, triad, and plural 
numbers alike, so that, for example, there are as many as six separate 
words in the language answering to the one English " we." In addition 
to these characters, which the language shares with the Tongan and 
some other Oceanic tongues, Fijian has the further peculiarity — and in 
this perhaps it is unique — that it varies the form of the possessives ac- 
cording as the nouns with which they are connected are names of eat- 
ables, drinkables, or things of neither of these classes. Let the English- 
man who wishes to say, " My house, my cheese, and my cider," be re- 
quired by the laws of his language to use a separate form of the " my " 
in each of these three combinations, because cider is something to be 
drunk, cheese something to be eaten, and house neither the one nor the 
other ; he will express himself with the nicety on which the Fijian in- 
sists in this respect. 

The correspondence between the numerals of the language and those 
of even the most distant members of the Malayo-Polynesian family of 
tongues is truly surprising. Dua, rua, iolu, va, lima, ono, vitu, walu, 
cizua, and tint, the Fijian cardinals from one to ten, are forms to which 
the Malayan, the Hawaiian, the ^laori, the Malagasse, and all their fel- 
lows present striking resemblances ; nor are they wanting in a family 
likeness, which connects them with languages belonging to others of the 
great groups into which the universal speech of mankind may be dis- 
tributed. Ordinals are made in Fijian by prefixing ka to the cardinals. 
Like the Latin bini, trini, etc., it has also distributives, which it forms 
from the cardinals by putting before them ya or tauya ; thus yalima or 
tauyalima is " five a-piece," " five each," and so on. Besides these the 
language contains a distinct series of numerals which have a collective 



LAJSTGUAGE AND LITEEATUEE. 205 

or definite sense, " the one " or " one only," " the two " or " two only," 
etc. ; something like the Greek monas, duas, and their compeers. The 
definites or collectives are the cardinals wholly or partially redupli- 
cated. Finally, by the use of the prefix vaTca with the cardinals, Fijian 
furnishes itself with numeral adverbs equivalent to the English " once," 
" twice," " thrice," and that wdth a completeness and a consistency, which 
neither the Latin, nor the Greek, nor the Sanscrit itself can rival. 

The doctrine of the verb in Fijian is large and complex. Its root 
form is always either monosyllabic or dissyllabic. The sources from 
which the derived verbs spring, as in other languages, are various. 
Substantives and adjectives, however, are the classes of words, which 
yield the bulk of them. Some are formed by adding na to a noun ; 
thus, from buka, " fuel," comes huTcana, " to add fuel." Others, like 
cata, " to hate," are made from adjectives, by appending the syllable 
ta, or, which is more common, by at once prefixing vaJca and adding 
taka. What is most observable, however, in the Fijian verb is the pe- 
culiar manner in which it sets forth to the eye and ear the different 
ideas expressed by words of this class, whether considered in them- 
selves, or in their syntactical relations to other words. The notions 
w^hich the English expresses by such terms as " lie," " sleep," " rest," 
on the one hand, and by such as " consider," " strive," " walk," on the 
other, are essentially unlike ; yet the language makes no external dis- 
tinction between the two classes. It is otherwise in Fijian ; for verbs 
of the latter order, which imply voluntary action, though to the exclu- 
sion of an object, are usually reduplicate in form, while those of the 
former are for the most part simple roots. Again, it is sometimes the 
case in English that neuter verbs are used with a substantive after 
them ; thus, we say, " He sits his horse well," making " sit " to govern 
" horse," though naturally incapable of exercising such a power. With 
few exceptions, however, when we wish to indicate any relation between 
a verb of this sort and an object noun, we employ a preposition. The 
Fijian does not commonly adopt the latter method. On the other hand, 
it can give all its unreduplicated neuters a transitive force by appending 
to them certain formative particles. On this principle mocera is " to 
sleep upon," from moce, " to sleep ; " qahva is " to s^vim to," from 
qalo, " to swim ; " and droiaki is " to ffee fi'om," from dro, " to flee.'' 
Further, a distinction in the use of verbs transitive prevails in Fijian, 
which is perhaps without a parallel in any other tongue. In their 
simple form they require that the nouns they govern shall stand im- 
mediately after them without the intervention of an article or other 
word, and they represent actions in an indeterminate and general man- 



206 FIJI AND THE FIJIANS. 

ner ; thus, me vau waqa is " to fasten canoe," me voli ka is " to purchase 
things." But if the object of such a verb in the mind of the speal^er be 
definite ; if, for example, he wishes to speak of fastening " a canoe," or 
" the canoe," the governed noun, whether it precedes the verb or follows 
it, must have an article, and the verb receives one of a series of aSixes 
used for the purpose, the chief of these being a, ka, ta, ca, na, va, and 
ya, with the dissyllables taka, raka, and vaka. The affix which any 
particular verb receives is determined by laws that have not as yet been 
very accurately traced. The Mbau dialect not unfrequently accents the 
last syllable of verbs ending in a, instead of appending to them a particle 
of definition. The Fijian passive is made in various ways. Sometimes 
the simple form of the verb is employed, the meaning being fixed by 
the context.- Sometimes the definite affixes just named are used for 
this purpose, their final a being changed to i. In other cases certain 
particles, ka, ta, ra, etc., prefixed to the verb, convey the passive sense. 
The last method is resorted to when a thing has come of itself, or when 
either the person who did it is unknown, or it is not thought well to 
mention him. Date put before a verb either intensifies the idea of it, 
or denotes the frequent repetition of the state or action expressed by the 
verb. In like manner vaka before verbs has a causative power, and 
vei carries with it the notion of what is reciprocal or customary. 

Tense and mood are represented in Fijian by certain independent 
words, which the language puts before the verbal form. Thus, sa, ka 
or a, and na, with certain equivalents, answer in general to the present, 
past, and future respectively ; and me or mo makes a verb imperative, 
conditional, or infinitive. 

In regard to the subordinate parts of the language, which have not 
as yet passed under review, the adverb, preposition, and conjunction, 
little needs to be said. The language is poor in the last two classes of 
words, and, for the first, it either makes use of separate terms like eke, 
" here," and sega, " not," or it creates forms from adjectives by prefix- 
ing vaka, the equivalent of the German adverbial ending lich, and the 
English ly. The expletives of the language, or, as they are called by 
the natives, " the ornaments of speech," are singularly numerous, and 
it is a piece of Fijian affectation to crowd as many of them as possible 
into sentences. Greek itself is often out-Greeked by these dainty word- 
worshippers of the Southern Sea. 

The general character of the Malayo-Polynesian syntax was explain- 
ed in the outset, and it is not necessary that many details should be 
given with respect to this feature of the Fijian. Adjectives are put 
after their nouns when they are used attributively, before them when 



LANGUAGE AND LITEKATURE. 20^ 

they stand as the predicates of propositions. The English expression, 
" the good man," appears in Fijian, " the man good ; " the sentence, 
" The man is good," would be written, " Good is the man." The pos- 
sessive pronoun precedes the noun with which it is joined, unless such 
noun imply relationship, or be the name of a member of the body, or 
of a part of anything, in which case the pronoun is put after it. De- 
monstrative pronouns follow their nouns. Verbs usually have their 
nominatives after them. When the nominative takes the lead, it is 
used absolutely. Personal pronouns, however, do not come under this 
law ; for they always go before their verbs. Adverbs follow the words 
they qualify. 

Once more, it is interesting to find the language distinguishing be- 
tween the so-called genitive of subject and genitive of object in the use 
of its noun. The term, " the Gospel of God," is equivocal in English* 
I may mean either " the Gospel of which God is the author," that is to 
say, the " of God" may be the genitive of subject ; or it may mean^ 
" the Gospel which has reference to God," where the " of God " is the 
genitive of object. Li the latter case the Fijian uses the particle ni be- 
fore the governed word, to express the objective meaning. 

What the number of radical words in Fijian may be, it is difficult to 
conjecture. Its vocabulary is probably richer than that of many other 
Oceanic tongues. For relationships, for the smaller divisions of time, 
for metals, colours, etc., the language has few terms ; but this is not the 
case with most other classes of ideas and objects. Whatever belongs to 
their religion, their political constitution, their wars, their social and 
domestic habits, their occupations and handicrafts, their amusements^ 
and a multitude of particulars besides relating either to themselves or 
to the sphere of their personal and national life, they not only express 
with propriety and ease, but in many instances with a minuteness of 
representation and a nicety of colouring, which it is hard to reproduce 
in a foreign language. Thus the Fijian can express by different words 
the motion of a snake and that of a caterpillar, with the clapping of the 
hands lengthwise, crosswise, or in almost any other way ; it has three 
words for " a bunch," five for " a pair," six for " cocoa-nut oil," and seven 
for " a handle ; " for " the being close together " and for " the end " it 
has five terms each, for " fatigue " and " thin " seven each, with no fewer 
than eleven for " dirty ; " " for the verb " to thank " it has two words^ 
for " to pluck," four ; for " to carry, command, entice, lie, raise," it has 
five each ; for " to creep, return, pierce, see, squeeze," six each ; for " to 
care, draw, roll," seven each ; for " to make, place, push, turn," eight 
each ; for " to seize and split," nine each ; with fourteen for " to cut,"^ 



208 FIJI AND THE FIJIANS. 

and sixteen for " to strike." One other illustration of the copiousness 
of the language is worth mention. The Greek and other cultivated 
tongues have different words for " to wash," according as the operation 
has reference to the body, or to clothes and the like ; and, where the 
body is spoken of, their synonyms will sometimes define the limb or 
part which is the subject of the action. The Fijian leaves these lan- 
guages far behind ; for it can avail itself of separate terms to express 
the washing process, according as it may happen to affect the head, 
face, hands, feet, and body of an individual, or his apparel, his dishes, or 
his floor. 

Fijian literature is in its cradle, but its infancy gives promise of a 
vigorous and energetic manhood. The New Testament and other parts 
of Scripture are printed in the language, and the Missionaries have pub- 
lished some useful books besides. These last, as the case of the people 
has affectingly required, have been, as yet, taken up for the most part 
with religious and moral subjects. As soon as possible, elementary 
works on Various branches of general knowledge will be supplied for 
the use of the Mission schools. 

In the year 1850, two literary productions of great merit issued 
from the Wesleyan Mission press at Viwa : the one a Grammar of 
the language, the other a Fijian-English and English-Fijian Dictionary, 
both by the late laborious and excellent Missionary — who did so much 
towards preparing the way for the forthcoming Fijian translatipn of the 
Old Testament, — the Eev. Da^ad Hazlewood. This is a name which 
ought not to die. Mr. Hazlewood's predecessors and contemporaries 
had studied the language ; they had represented it by an alphabet, which 
all philologists will confess to be at once appropriate, simple, and scien- 
tific ; they had collected vocabularies, and lists of phrases and idioms ; 
they had printed numerous translations and original compositions in 
Fijian; they had provided themselves with manuscript illustrations of 
its system of sounds, of its general structure, and of its leading peculiar- 
ities : it was reserved for him to draw up and publish the first Grammar 
and Dictionary of the language properly so called. Mr. Hazlewood's 
Grammar is a book upon which the Bopps and Grimms of Germany 
will lo^k with respect, for its philosophical accuracy and completeness, 
at the same time that they eagerly drink up its precious philology. In 
point of simplicity, comprehensiveness, and scholarly handling of its 
subject, it is a worthy associate of a Grammar of the Kafir tongue, 
which a Wesleyan Missionary in South Africa, the Rev. John W. 
Appleyard, published in the same year, and which is one of the 
most valuable contributions to linguistic science, that the world has re- 



LAITGUAGE AlO) LITEBATTJItE. 209 

ceived for many years past. Mr. Hazlewood's Dictionary is a work of 
great pains, and both the selection and the arrangement of his materials 
are such as might be looked for from the author of the Fijian Grammar. 
Appended to the Dictionary are two important tracts ; the one being a 
list of the Fijian Islands, with their bearings and distances from either 
Mbau or Lakemba, so far as they are known ; the other containing the 
names of the leading objects belonging to the natural history of the 
country, as plants, fishes, insects, and the like. 

With a language such as has now been described, and with the bless- 
ing of God upon the continued labours of Christian Missionaries among 
a people so strong-minded, so enterprising, and so versatile as are the 
subjects of this volume, there is no reason why Fijian literature should 
not by and by take rank with the noblest cultures, to which the Gospel 
is at present shaping the genius and heart of so many heathen popula- 
tions of our globe. 



PAET II. 

MISSION HISTORY 



BY 

JAMES OALYEET. 






PAET II. 

MISSION HISTORY 



■ CHAPTER I. 

BEGINNINGS — LAKEMBA AND EEWA. 

In the entire annals of Christianity, it would be difficult to find a 
record of any of its enterprises so remarkable, or followed by such 
astonishing success, as the Mission to Fiji. The reader of the forego- 
ing chapters will be able to form some notion of the task which was 
undertaken by those who first resolved to bring the old converting 
power of the Gospel to bear upon these far-oif islands. The portraiture 
already given is but an imperfect sketch, and, necessarily, most imper- 
fect in the most prominent features. The worst deformities, the foulest 
stains, disfiguring and blackening all the rest, are the very parts of 
Fijian nature which, while the most strongly characteristic, are such as 
may only be hurriedly mentioned, dimly hinted at, or passed by alto, 
gether in silence. The truth is just this, that within the many shores 
of this secluded group, every evil passion had grown up unchecked, and 
run riot in unheard of abominations. Sinking lower and lower in moral 
degradation, the people had never fallen physically or intellectually to 
the level of certain stunted and brutalized races fast failing, through 
mere exhaustion, from the mass of mankind. Constitutional vigour 
and mental force aided and fostered the development of every crime ; 
until crime became inwrought into the very soul of the people, polluted 
every hearth, gave form to every social and political institution, and 
turned religious worship into orgies of surpassing horror. The savage 
of Fiji broke beyond the common limits of rapine and bloodshed, and, 
violating the elementary instincts of humanity, stood unrivalled as a 
disgrace to mankind. 



214 FIJI AXD THE FIJIJlN'S. 

After the Avild and extravagant tales brought home by seamen about 
the islands of the South Seas became partly confirmed and partly cor- 
rected by the report of more intelligent and trustworthy voyagers, the 
thought of so much degradation and cruelty gave great grief to many 
good hearts in England ; but it was not till the year 1796 that any 
Missionaries were sent to the Friendly Islands. That disastrous expe- 
dition forms a dark and stormy morning to the brighter day of success 
which now shines over the Pacific. For nearly twenty years, too, did 
devoted men of God labour in Tahiti, ever sowing, tearfiilly sowing, but 
reaping nothing all that time. 

No wonder that, under such influences, the new missionary zeal at 
home flagged, and it seemed to some as though these disappointments 
proved that the time was not yet come for the conversion of those far- 
away tribes. But the heart of British Christianity had been deeply 
stirred with sympathy, and had fully awakened to a conviction that no 
power but that of the Gospel, no improvement short of actual conver- 
sion, could deliver the savage Heathen from the many evils with which 
they were cursed, or confer upon them the blessings of a genuine civil- 
ization. Any considerable outward reform, in the case of a nation as 
well as of an individual, Tvdthout an iimer regeneration, can only result 
in a sham success, or ever be otherwise than the skinning over of an 
unhealed sore. The attempt to work this thorough change in Polyne- 
sia had been made ; Christianity had put in her claim for those many 
islands, and was committed to the work of their conversion. Success 
came at last. Forty years after the arrival of the ill-fated missionary 
band who came in the " DuflT," Christianity had spread throughout the 
three groups of the Friendly Islands, and reached as fiir as Keppel's 
and Niuafoou Islands, Wallis's Island, and three hundred miles north- 
wards to the Navigator's Group. This extension of Christian influence 
was chiefly owing to the enterprising zeal of the new converts, who, 
longing to give others what had so greatly blessed themsevles, " went 
forth, and preached everywhere, the Lord working with them, and con- 
firming the word with signs following." The glad tidings of such re- 
sults greatly encouraged those who had thought, and prayed, and la- 
boured at home, on behalf of these distant " isles of the sea." The 
Wesleyan Tongan Mission proved to be a grand success, and the mis- 
sionary zeal of the churches received an impetus which pushed foward to 
more glorious achievements. 

A history of the Friendly Islands, giving details of the Mission 
there, has been supplied in the elegant illustrated work recently pub- 
lished by Miss Farmer, who has furnished much valuable information 



BEarNNINGS — LAKEMBA AND EEWA. 215 

about those beautiful islands, and the wonderful work of God wrought 
there.* The Tongans seem to have always been good sailors, and held 
intercourse with several other groups, especially with Samoa, the people 
of which resembled them in colour and general physical formation, as 
well as in some of their customs, while there was a remarkable similar- 
ity in the language of the two groups. But the Viti Islands — or, as the 
Tongans call them, Fiji — presented great attractions in the fine timber 
which they supplied so abundantly for building their canoes, and the 
large sails and masts for which they Avere famous. The trade-wind is 
favourable for the voyage from Tonga, which occupies from two to four 
days, the distance to the nearest Fijian land being scarcely two hundred 
and fifty miles. While passing, also, to and fro in their own or neigh- 
bouring groups, the strong prevailing wind often drifted the Tongans 
to those dreaded shores of Fiji, where, according to a horrid law, all 
who escaped from shipwreck were killed and eaten. Some, however, 
of these unwilling wanderers were otherwise received. It has lately 
come to light that a distinct tribe of Tongan origin exists more than a 
thousand miles from their mother country, in one of the islands of the 
New Hebrides. They have sprung from the Chief and crew of a canoe 
that drifted long ago from the Friendly Islands, and was supposed to 
have been lost at sea. At Eewa and Kandavu there is a peculiar class 
of natives called " Tonga-Fiji," whose forefathers came there from Tonga 
in the remote past. This mixed race has become connected with Eewa ; 
they have lost the language, but, until lately, retained some of the cus- 
toms, and worshipped the gods, of the Friendly Islands. 

The largest immigration of Tongans has always been to Lakemba, 
the chief island in the windward group, and to which about twenty 
smaller islands are tributary. Here, consequently, these people are 
found in the greatest number. Drifted there, or coming to build ca- 
noes, or to trade, they had to wait for a change of wind before they 
could return ; for their craft could do but little at beating, especially 
against the strong breeze which generally blows when there is a change, 
and which frequently drove them back again to Lakemba for shelter, 
where they had to remain for months, and, in some instances, even for 
years. In drifting, a canoe becomes unmanageable, and sails and rig- 
ging are often lost, so that the crew Would be without the means of 
effecting their return. Here they soon fixed themselves. Although 
it is the least savage part of Fiji, yet wars were frequent in the district, 
and the strangers secured the favour of the prevailing powers by fight- 

* Tonga and the Friendly Islands : icith a Sketch of their Mission Eistory. London : 
Hamilton, Adams &, Co. 1S55. 



216 FIJI Aim THE FIJIAJSrS. 

ing on their side, and sailing about to levy tribute under the orders o^ 
the Chief. Thus they gained influence, and the possession of property 
in Fiji, while they owned no actual government, and led comparatively 
lazy lives. In the former -part of the present century, there were sev- 
eral distinct colonies or establishments of Tongans on Lakemba, and 
others of the same race were found residing on the adjoining islands. 

In some respects the Fijians were gainers by the visits and residence 
of their foreign guests, who introduced pigs, fowls, and muscovy ducks 
to increase their supply of food ; axes, hatchets, chisels, plane-irons, 
and knives, to supersede the clumsy tools with which they had hitherto 
worked; calico and prints for comfort and adornment; and whales' 
teeth, with shells and other articles, which enriched the people with in- 
crease of their primitive currency. 

But it was a far greater boon than any of these that the Tongans at 
last brought with them, which at the same time awakened and satisfied 
new desires ; began to lift up the people from their almost hopeless 
degradation ; enriched them with an imperishable wealth ; and set in 
motion a renewing and elevating power, which has already changed the 
aspect of Fiji ; pressing forward in spite of all resistance ; triumphing 
over treachery, persecution, and bloodshed ; smiting the structure of a 
false and horrible religion, and proving its rottemiess in its ruin ; lead- 
ing tens of thousands from among the foulest crimes and deepest social 
wretchedness into virtue and domestic comfort ; and, in short, carrying 
out, in the only sure way, the work of civilization. 

After a while, there were found among the Tongan sailors who 
visited Fiji, some who had become converted to Christianity at home ; and 
these, on arriving in the strange land, zealously set about making kno^^Ti 
what they themselves knew of the Gospel to their own relatives, and 
then to the Fijians. Thus was the Christian religion first introduced 
into the group. 

In the Friendly Islands, the dreadful state of Fiji was known and 
mourned over ; and when, in the year 1834, the little Tongan church 
was blessed with that remarkable working of the Holy Ghost, when 
thousands not only turned from the profession of idolatry, but became 
truly converted, and showed afterwards the outward signs of a changed 
heart, and when the King and Queen together sought and found pardon 
through Jesus Christ, — in the midst of their holy enjoyment and grat- 
itude at Tonga, Fiji was remembered with sympathy, and an earnest 
desire sprung up both among the people and their Missionaries to send 
to that group those who should teach its savage inhabitants the Gospel 
of Jesus. The newly converted King, George Tubou, with all the 



BEGINNINGS — ^LAKEiMBA AND KEWA. 217 

vigour of character which had distinguished him as a Heathen and a 
warrior, felt greatly interested in the spread of that religion which he 
had just begun to enjoy. Earnest prayers were offered that the way 
might be opened for sending Missionaries to the Fijians, some few of 
whom had already become converted in the Friendly Islands; and one 
had even begun to labour as a good and zealous exhorter. 

At the Friendly Islands District Meeting, held in December, 1834, 
the case was fully considered. It was felt that the spreading work in 
Tonga required more than all the strength of the Missionaries then out 
there for its proper management. But the hearts of these men were 
deeply moved by what they were constantly hearing from Fiji. There 
was much to induce them to stay where they were. The freshness of 
youth had passed from them. Their homes were established now, and 
their children gathered round them. They were beginning to reap the 
fruit of much toil, and suffering, and danger. But in that outcry of 
savage passion which reached them from " the regions beyond," they 
heard only the wail of unresting sorrow and unending pain. The com- 
fort and the cure were in their hands, and the voice of their Lord 
sounded to them as clearly now as ever, " Go ye into all the world, and 
preach the Gospel to every creature." They heeded the charge, and, 
counting all the cost, solemnly said, " Amen." Two of their number 
must g^ to Fiji. The Eev. William Cross, and the Eev. David Cargill, 
A.M., were appointed to commence the new mission. Mr. Cross had 
been eight years, and Mr. Cargill two, in the Friendly Islands. With 
their wives and little ones they waited at Vavau for an opportunity of 
proceeding to the new scene of labour. While here, they began to 
learn the language. An alphabet was at the same time fixed, and, at 
the Tonga press, a " First Book " in Fijian, of four pages, was printed. 
A short catechism was also prepared at the same time, and put into the 
printer's hands. 

The Captain of a schooner calling in at Vavau had agreed to take 
the missionary party to Fiji ; and the two families embarked on the 8th 
of October, 1835, and reached Lakemba on the 12th. King George of 
Tonga had, from the beginning, manifested his sincere interest in the 
undertaking, and now sent an influential person with a present to Tui 
Nayau, King of Lakemba, and a message urging that the Missionaries 
should be well received, and stating what benefits he himself and his 
people had already derived from the presence and teaching of these 
men and their brethren. 

Early in the morning, the two Missionaries went ashore in a boat, 
the schooner, in the mean time, lying off without coming to anchor. 



218 FIJI A2!(T> THE FIJIAXS. 

Deafening shouts along the shore announced the approach of the vessel, 
and drew together a great crowd of wild-looking Tongans and Fijians, 
armed and blackened according to their custom, to receive the strangers. 

At the very outset, the Missionaries had a great advantage in being 
able at once to converse with the people without an interpreter ; for 
many of the Fijians at Lakemba, through very long intercourse >vith 
the Tongans, could speak their language. The King talks it as readily 
as his own tongue. Thus the visitors passed through crowds of Ton- 
gans, hailmg Ihem with the friendly greetings of their own land ; and, 
leaving behind them the Tongan houses, — stretching for nearly half a 
mile among the cocoa-nut trees on the shore, — they came at once to the 
King's town, which lies about four hundred yards inland. In one of his 
large houses, they were introduced to the King and some of his Chiefs. 
Tui Nayau readily promised them land for the Mission premises, and 
desired that their families and goods should be landed forthwith, prom- 
ising that temporary houses should be erected as soon as possible. In 
the mean time, one of his own large houses was offered to the strangers, 
who, however, feared to reside within the town, considering it unhealthy 
from its crowded state, and the embankment and moat by which it is 
surrounded. The interview was very favourable ; and a suitable place 
having been chosen for the new dwellings, between the town and the 
Tongan settlement, the Missionaries returned to the schooner to give in 
their report to their "vvives and the Captain. The " Blackbird " then 
cast anchor, and the families, who had suffered very severely from sea- 
sickness, were only too eager to get ashore. A large canoe-house on 
the beach, open at the sides and end, was given them as their dwelling 
until proper houses could be built. Under this great shed the two 
families passed the night, but not in sleep. The curtains had been lefl 
on board with their other goods, and they speak of the mosquitoes that 
night as being " innumerable and unusually large." Great numbers of 
pigs, too, seemed greatly disquieted, and kept up a loud grunting all 
round until morning. Here, then, beneath a canoe-shed, the missionary 
band spent their first night in Fiji, the wives and children worn out 
with their voyage, stung by numberless mosquitoes, and the crying of 
the little ones answered by the grunts of pigs rumiing about in all di- 
rections. Glad enough were they, the next morning, to accept the 
Captain's invitation, and go back to the vessel until their houses were 
ready. 

House-building is sharp work in Fiji. On the 14th, a large com- 
pany of natives, having prepared posts, spars, reeds, etc., assembled at 
the chosen site, and commenced operations. On the 17th all the fur- 



BEGnnsriNGS — lakemba and eewa. 219 

niture, articles for barter, books, clothes, doors, windows, and various 
stores were landed and carried to the two houses, and that evening the 
families took possession of their new homes. 

The next day was the Sabbath. The Missionaries opened their 
commission by preaching twice out of doors, in the Tongan language, 
to about a hundred and fifty Tongans and Fijians. The King was in- 
vited, and came to the morning service, listening very attentively. 

Thus the work was fairly begun ; and hard work it was. As they 
could spare time from their carpentering and fitting up the houses, — 
putting in windows, hanging doors, etc., — the Missionaries applied them- 
selves diligently to the study of the Fijian language. They soon found 
that the alphabet which they had arranged at Tonga was defective ; 
and, after very full examination on the spot, additional characters were 
introduced, and the powers of others altered, and the alphabet as it now 
stands, answering admirably the requirements of the language, was 
established.* 

One of the most important objects to be accomplished was the 
translation of the sacred Scriptures. Aided by the analogy which sub- 
sits among all the Oceanic tongues, the Missionaries, from their previous 
intimacy with the Tongan, were soon able to master the Fijian lan- 
guage ; and, by the help of the Fijian Teacher, who had accompanied 
them from the Friendly Islands, and other natives, they were soon able 
to send a revised version of the first part of Saint Matthew's Gospel to 
the Tongan press, where twenty-four pages 12mo. were printed and 
forwarded to Lakemba. This small portion, including our Lord's 
Sermon on the Mount, proved very valuable. Urgent application was 

* In July, 1830, the late Eev. John Williams and the Eev. Mr. Barff called at Tonga, on their 
way to Fiji, with two Tahitian Teachers. From the painfully distressing accounts received from 
Mr. Samuel Henry and others, they were "induced to re-consider and re-arrange their plans ; "" 
and they abandoned their "original intention" of going to Fiji. The two Teachers were sent by 
Captain Lawlor and Mr. Samuel Henry ; and an old Fijian Chief, who had been at Sydney, also 
accompanied them, taking the Teachers under his charge. These Teachers went to Lakemba, 
where they remained for a short time with Takai. Being persecuted there, he and they removed 
to the small island of Oneata, where they built a chapel. A few persons there joined them in the 
worship of the Lord. These Teachers had not been visited at all since they were sent from Tonga, 
They were industrious in planting their food, and fishing, and their conduct was good ; but they 
had not been successful in their Mission either at Lakemba or Oneata. The Eev. W. Cross, in 
visiting them in 1836, says, "The two Tahitian Teachers, and Takai, the Chief under whose pro- 
tection they reside, requested to be taken under our pastoral care. It is remarkable that, though 
these Teachers have been in Fiji nearly six years, neither of them has attempted either to exhort 
or pray in the Fijian or Tougan languages, or to teach any of the people to read. This being the 
case, we considered it necessary to place another Teacher with them, and fixed upon one who un- 
derstands both." These two Teachers were requested to pray and teach in the Fijian language. 
They attempted, but were never able to enunciate the language at all correctly. However they 
continued as Local Preachers with the Wesleyan Church, and conducted themselves in a very 
becoming manner, until it pleased God a few years ago to take them home. They both died 
in peace. 9 

15 



220 FIJI AITD THE FIJIANS. 

made to England for printing apparatus and a man to manage it. A 
Grammar and Dictionary Avere commenced, and the translation of the 
Scriptures vigorously pushed forward, as time would allow. 

There was preaching every Sunday, and during the week services 
were held in the Tongan language. JSIany Tongans who had hitherto 
roved about in Fiji in the unchecked indulgence of every vice, acknowl 
edged the power of the Gospel. Many became truly penitent, and 
mourned bitterly over their past evil ways. These converts, being 
desirous to lead a new life, and no longer wishing for the licentious 
course which was freely open to them in Fiji, returned home to their 
own land ; and many a warm greeting took place between them and 
their friends, who had also received the blessings of Christianity since 
they last met. Thus it was difficult, for some time, to form any correct 
notion of the actual results of the new Mission. On July 20th, 1836, 
the Eev. C. Tucker of Haabai, Friendly Islands, writes, " A canoe 
arrived here this morning from Fiji : it left Lakemba, the island where 
the brethren Cross and Cargill are labouring, on Thursday the 11th, and 
reached Tofuaa, one of the most westerly islands of this group, on the 
13th ; but the wind becoming foul, they could not proceed to this place 
until to-day. There were fifty persons in the canoe, besides children, 
namely, thirty men and twenty women, principally Tongans. Tliey all 
began to meet in Class while in Fiji ; and, prior to their coming up 
from one of the leeward islands to Lakemba, they were under the care 
of Joshua, who is a converted Fijian, and has been a Class-Leader and 
Local Preacher for some years. I rejoice to hear of the success which 
has attended the labours of the brethren in Fiji, and of the pleasing 
prospects which present themselves at some of the distant islands of 
that group. They are Tongans chiefly who have as yet embraced 
Christianity in Fiji." In October, 1837, a fleet of canoes left Fiji, in 
which " about three hundred persons removed to the Friendly Islands, 
who had been brought to the profession of Christianity at Lakemba, and 
two hundred of whom were meeting in Class." 

Hitherto these Tongans had been notoriously Avicked, even in Fiji. 
Thoy were influential, and feared. They were courted by the Chiefs to 
secure their help in war, and the service of their canoes for the trans- 
mission of property. Leading, at all other times, an easy, idle, well-fed 
life, they were always ready for dancing and mischief. When some of 
the most famous and stout-hearted of these became converted, and 
changed their manner of life, it had a telling effect on the minds of the 
Fijians, some of whom, in after years, welcomed back these men as 
fellow Christians. M|ny of the Tongans who became Christians 



BEGmNmGS LAKEMBA AND EEWA. 221 

remained in the land of their adoption ; but some of them were half- 
hearted and insincere in their religion, and have since done very much 
to hinder the Mission work in the Fiji group. Some, however, were 
men of another stamp. Their religion was thorough and sincere. The 
distance is great indeed from the desperate, lawless, and vile course 
which these men held, to the high standard of morality which the New 
Testament teaches ; yet Christianity elevated them to that standard, 
and thereby wrought a triumph which no drilling of mere moral 
culture could have achieved : it went deeper than any other system 
could have reached, exercising, as it did, a power which no other could 
command. It did more than reform these licentious savages. In 
changing their hearts it wrought in them a new style of ideas, a new 
class of motives. In the breast of the relentless warrior, the treach- 
erous savage, the wily and suspicious Heathen, it set up a quick and 
active charity, giving birth to strange emotions never felt before, — the 
emotions of sympathy and love for those whom they had hitherto known 
only as the sharers or the objects of their crime. They felt impelled 
to spread, as they could, the knowledge of that truth which had been 
the means of thus completely renewing them. Most hearty and zealous 
were many of these early Tongan Cliristians in carrying out, in every 
possible way, the spread of scriptural holiness through the land. They 
were constant and laborious in schools, and useful as Class-Leaders 
and Exhorters. Denying themselves, and taking up their cross, they 
followed Christ diligently, striving hard to do something to repair the 
mischief they had effected by their past wickedness. Their services 
were invaluable, and it cannot be doubted that they were supplied by 
the Lord to meet the peculiar exigency of this difficult Mission. No 
better pioneers could have been fomid. They sailed with their Chiefs 
to many islands, and had influence with men high in power. They 
were not hindered by the fears to which Fijian converts are liable, and 
boldly professed Christianity. Their position was independent, and 
they held family prayer, generally accompanied with singing, on board 
their canoes, or in the houses where they stayed in their frequent voy- 
ages. Thus was the name, and something of the character of Chris- 
tianity, made known more widely and in shorter time than it could 
have been by any other agents. 

Tongan Teachers of rare excellence have at various times, from the 
beginning, gone forth from their own country to take part with the 
Missionaries in evangelizing Fiji, watching over the converts and feed- 
ing the churches in remote towns and far scattered islands. 

Every day, and all day long, the Missionaries and their wives were 



222 FIJI ANT> THE FIJIANS. 

compelled to hold intercourse with the natives. The arrival of these 
strangers was a new era in Fiji. Many now obtained an axe or a hatchet, 
or plane-iron, or chisel, or knife, or razor, or iron pot, or some calico or 
print, or other article, for which they had often longed hopelessly be- 
fore, and which was given in payment for fencing, building, gardening, 
or other services ; as also for pigs, fowls, fish, crabs, fruits, and vegeta- 
bles. Thus, too, were purchased wooden bowls, mats, curtains, etc. ; 
for in no other way could these or other things be procured for the use 
of the Mission families. A new stimulus was thus given to native in- 
dustry, and new comforts were introduced among the people. x\nother 
result was, that the Missionaries were brought into contact with many 
from distant towns and islands. A fair and regular way of dealing ; 
the purchase by useful articles, of industrial produce, which was known 
to be for home use, and not for gain ; and the sight of English com- 
forts in the Mission-houses ; made a very favourable impression on all 
who came. On the return home of these visitors, what they brought 
back was the object of general admiration, as what they had witnessed 
became the theme of general conversation. Tlie consequence was 
natural. Many more came me sarasara — to see, as well as to sell, and 
the thing grew into a nuisance. However, it had to be borne ; and 
then, too, it gave an opportunity of teaching many who could never 
have been visited at their own homes. Tlius the great object of the 
Mission was helped forward, and the fame of the new religion spread in 
every quarter. It was frequently the case that large parties visiting 
Lakemba from distant islands, would ask permission to inspect the 
premises, which was generally granted. These visitors, having nothing 
to do, were generally disposed to stay longer than was necessary for 
any good purpose, and would prowl about, picking up any knife or 
other small article that they could lay hands on, and secreting it, with 
marvellous cleverness, in their scanty clothing. Increased watchfulness 
was the result ; and such parties, after having spent time enough in ex- 
amining the place, and having listened with attention to a statement of 
the objects of the Mission, were informed that the Missionary or his 
wife had other business, and were kindly reminded of the expediency 
of their attending to their o^vn affairs elsewhere. 

Considerable losses, and such annoyance, but great good as well, 
came of all this. The natives took notice of everything, and could not 
help admiring the domestic comforts, regularity of meals, subjection 
of children, love of husband and wife, and general social enjoyment, 
which could only be taught by a practical exhibition of them in every- 
day life. In this respect, as well as in many others, the French Priests 



BEGINNINGS — LAKEMBA AND KEWA. 223 

who have come to the Islands have laboured under insurmountable 
difficulties, in their attempts to gain influence over the minds of the 
people. 

The houses so hastily put up for the Missionaries were only in- 
tended to shelter them until the King should erect the more substantial 
buildings which he had promised. Week after week passed on, and the 
promise remained unperformed, until, one day, a hurricane blew the 
temporary dwellings down, and the King could delay no longer. The 
work was then carried on in earnest ; and tolerable Mission-houses were 
soon completed. A chapel was much needed, and the posts and spars 
of the ruined houses went towards the erection of a place fit for public 
worship ; the Tongans helping to put up the materials thus prepared. 
Thus, while the storm caused great inconvenience for a time, it led to 
more comfortable housing of the Mission families, and the building of 
a chapel. All this, however, brought a great addition of labour upon 
the new settlers ; and any extra exertion in such a climate is very ex- 
hausting for Europeans, A desk of some kind was wanted for the 
chapel, and -doors, windows, and other necessaries had to be made for 
the houses. This work fell on the Missionaries, and, after a time, was 
brought to some sort of completion. Peculiar qualifications are needed 
for a Missionary. Besides a head well stocked with general knowledge, 
he must have a ready hand, fit for any work, or he will have a poor 
time of it among such people as these Fijians ; and worse still will he 
fare if, in addition to all other endowments, he is not blessed with a 
good and easy temper. 

Thus the commencement of the new year found the Missionaries pos- 
sessed of a new chapel, with a regular congregation of nearly two 
hundred persons. Classes had been formed for church naembers, and a 
school started for pupils of all ages. On March the 20th, a Sabbath 
morning, thirty-one adults, who had been under careful instruction, 
were publicly baptized. This sacrament was never administered in- 
discriminately to all who had merely forsaken their heathen practices 
and attended the Christian services ; but only to those who had re- 
ceived sufficient instruction, and thereby acquired an enlightened know- 
ledge of the obligations thus imposed upon them ; while there was 
required good evidence that the candidates sincerely embraced the 
Christian religion, and endeavoured to live according to its principles. 
The greater part of the thirty-one just mentioned were Tongans ; 
and, in the afternoon of the same day, twenty-three of their children 
were also baptized. By this time several Fijians had given up Hea- 
thenism, and become avowed worshippers of the true God. Some of 



224: FIJI Am) THE FIJIANS. 

these were evidently sincere, and became candidates for baptism at the 
next time of its administration. 

The island of Lakemba is about thirty miles in circumference, and 
contains, besides the King's town, and the three Tongan settlements, eight 
other towns, giving a population to the entire island of about four 
thousand.. These towns are situated at intervals round the coast, and 
many of the people belonging to them, on their visit to head-quarters, 
had seen the Mission premises, and gone home to tell of what had 
excited their own admiration. Thus the number of visitors increased, 
and after a while many became dissatisfied with their own gods, and 
tired of the exactions of the priests, and came regularly on the Sunday 
to worship at the new chapel. In doing so, they had to pass by the 
King's town, which gave rise to much talk and ill-feeling about these 
common people, who presumed to think for themselves, in the matter 
of religion, and even dared to forsake the gods of their own land, in 
favour of the new God of whom these strangers spoke. As the people 
became more enlightened, they refused to work on the Sabbath, and to 
present the accustomed offering of first-fruits to the god of the King's 
town, declaring that they believed him and the other deities of the 
island to be no gods at all. Threats were issued by those in authority, 
but, in the case of many, proved ineffectual. Things would probably 
have been hastened to a painful crisis by severe measures, had it not 
been for the fact that a powerful Tongan Chief, whose party formed the 
great protection of Lakemba, against its utter subjection to Mbau and 
Somosomo, had publicly avowed his convertion to Christianity. 
Some years before, at the earlier stage of the Tongan Mission, this 
man had made some profession of the new religion, but during his afler 
residence in Fiji had become once more thoroughly heathen. The 
presence of this important person at the head of the young ranks of 
Christians insured their protection from actual violence. The King 
and his brother were sorely troubled to know how to act. The lotu, as 
they called the Christian religion, was spreading, and already producing 
strange results. Beyond the chief island of Lakemba, into several of 
her tributary islands, the influence extended. The priests were con- 
sulted, and forthwith became violently inspired, declaring that the gods 
were much agitated, and gathered in anxious conference in the spirit- 
world, concerning this foreign religion. The Kmg's god spoke very 
decisively. First he gave notice that he would send a partial flood, 
and set the strangers, with their new worship and all belonging to them, 
swimming in the sea. Soon a more direful visitation was announced. 
The island was to be turned inside out, and all dwelling upon it to 



BEGINNINGS ^LAKEMBA AND EEWA. 225 

share the common ruin : — ^the Mission party for daring to "bring their 
religion to a place where such powerful gods held sway ; and the King 
and people for permitting them to gain any footing there. As long as 
nothing but threats — human and oracular — ^were brought to bear 
against the converts, it mattered little ; but actual annoyance became 
more and more frequent, and the relatives of the Christian natives 
began to fear to show them any kindness. It was made known that 
as soon as preparations for building the . new temple were sufficiently 
matured, the event of setting the first post was to be celebrated by the 
killing and eating of some of the Christians. Fear of the great Ton 
gan was no longer to stand in the way, and measures of powerful sup- 
pression were to be at once taken. On a day secretly fixed, a large 
party of young men set out, and attacked the two small towns of 
Wathiwathi and Waitambu. The houses of the Christians were 
pillaged, their stores of food taken, and their crops destroyed, while 
their wives were led off to the King's house. As yet, however, life 
had not been sacrificed, and some of the persecuted found asylum in 
the town of the Tongan Chief, in consequence of whose interference 
the stolen wives were also restored. 

Christianity has always received ultimate gain from the persecution 
aimed at its overthrow. It was so now in Fiji. True, the first apparent 
effect was to frighten many half-persuaded ones, and deter them from 
yielding to their convictions ; but the general result was most 
beneficial. The calm boldness with which these Christians kept to 
their new principles, heedless of the threats, annoyance, and persecu- 
tion to which they were subjected, and which were likely enough to 
lead to bloodshed, — all this was a strange and unheard-of thing : an 
unknown power was manifestly among them. And not only did the 
Christians endure hardships without repining, but they were actually 
cheerful under it. Then, too, it was utterly opposed to all Fijian ideas, 
that men should suffer so much, and yet seek for no revenge on their 
enemies ; nay, should even show good-will and pray for the King and 
Government, while they proved their sincerity by labouring diligently 
in public works, and paying tribute with all readiness. Some who 
had suffered loss of all things and banishment for Christ's sake, were 
at last permitted to return to their homes, where they found themselves 
greeted with a strange respect. Among these exiles from Waitambu, 
was a man of noble and vigorous character, named Moses Vakaloloma. 
His wife was a kindred spirit, and their family were well trained. Foi 
several years this man worked hard and well ai a Local Preacher, and 
at last died happy in the Saviour. One of his sons is now a devoted 
Teacher in a distant part of Fiji. 



226 FIJI AKD THE FIJIANS. 

General attention was thus thoroughly roused to the Missionaries 
and their teachings, and the people began, at the same time, to canvass 
the claims of their own priests. The many failures which these in- 
spired prophets made were collected and discussed; and the many 
promises of cure to the sick, or fine weather or winds to the people 
generally, which had never been fulfilled, now constituted the subject 
of grave inquiry. To increase the danger in which the priestly system 
stood, the Missionaries were daily gaining influence of the most solid 
kind. The Mission-houses were more often visited by the people, who 
got there so many things to improve their condition and increase their 
comfort. And by this time the Missionaries could talk to them in 
their own language, which greatly enlarged the opportunity of doing 
good. Thus the work became settled, and struck root quietly but 
firmly. Preaching was held regularly in the houses of converts, in 
four towns on the -coast. Day-schools, held for an hour and a half at 
daybreak, were also established, and written books added to the scanty 
supply coming from the Tongan press. Scripture-Readers, Exhorters, 
and Class-Leaders were raised up ; the Missionaries regularly visited 
each town, and the number of converts gradually increased. 

At the end of this first year of the Mission, seventy-nine adults, 
and seventeen children were received into the Christian church by 
baptism, and the sacrament of the Lord's Supper was administered to 
two hundred and eighty persons, eighty of whom had lately come from 
Tonga. 

In the mean time the domestic condition of the Mission families 
became somewhat painful. The supply of "trade" — articles of barter 
— ^^vhich they had brought, proved too small. Everything they re- 
quired had to be obtained by this means, and the expense was hea^y. 
Houses and fences were not unfrequently bloAvn down or greatly 
damaged by hurricanes. Servants were not very bright, and had to be 
multiplied accordingly, while their clumsiness destroyed many things 
that could not be replaced. Before the year's supply was otit, the 
Missionaries and their families had to use musty flour for months, and 
suflTered many privations, which, no doubt, affected the health of some. 
The frequent visits of the natives, whom they were careful not to 
offend, proved also a severe tax on their store, as well as their time. 

In June, 1836, the "Active," have taken five Missionaries to the 
Friendly Islands, went forward with supplies and letters to Fiji. All 
were landed safely, to the great joy and relief of those to whom they 
came. On leaving for the Friendly Islands, this vessel was wrecked 
within forty miles of Lakemba, but all hands were saved. This and 



BEGINNINGS — LAKEMBA AND EEWA. 227 

other wrecks among the difficult navigation of Fiji made owners of ves 
sels backward to charter for those islands, while Captains could rarely 
be found willing to undertake the perils of the voyage. In former 
times all shipwrecked seamen had been killed and eaten at Fiji, but 
now, so far had Christianity done its work, that the crew of the 
" Active " were unmolested, and, in a few days, returned to Lakemba. 
Tlie Captain, mate, and supercargo became guests at the Mission- 
houses, while the King promised to support the men. In this way the 
domestic supplies were more rapidly exhausted. But the sailors repaid 
their entertainers by working to improve the houses and premises. 
Stools, bedsteads, and other useful pieces of furniture were made from 
wreckage picked up by the natives ; and Mr. Cargill at last reached 
such a high degree of luxury as to have part of the floor of his bedroom 
boarded, whereby much more comfort was secured than by mats. 

Four of the wrecked men soon became very impatient to get to 
some of the leeward islands, where they would be more likely to meet 
^vith a vessel. In less than a month, in spite of many warnings, they 
left Lakemba in a small boat. The next day some fierce natives, who 
happened to be on an uninhabited island, spied the boat, and gave chase 
in their canoe. All four men were miserably butchered, and eaten. 
In general, however, the Fijians object to the flesh of whites, saying that 
it tastes salt. The Captain, having an unexpected opportunity, pro- 
ceeded to Sydney, where he reported the loss of his vessel, and the 
fate of the murdered men. Captain Crozier, of H.M.S. " Victor," was 
sent to make inquiry into the case, and reached Lakemba on December 
1st, 1836. Having called at Vavau, he kindly took on letters, books, 
and a most seasonable supply of articles of trade for the Missionaries 
in Fiji. Inquiry was made into the late outrage, and, through the inter- 
cession of the Missionaries, the affair was quietly settled. 

The little stock of flour at the Mission Station became exhausted, 
and the two families were left without bread, having to subsist as well 
as they could on " yams and salt, with cakes made of arrow-root and 
yam." In March of the following year, the colonial brig " Minerva " 
had been chartered to take the Mission supplies to the Friendly Islands 
District, of which Fiji then formed a part. The Captain, however, 
fearing the navigation and the people of Fiji, refused to go further than 
the Friendly Islands ; and presently a Tongan canoe reached Lakem- 
ba, bearing letters and the provoking information that the stores were 
lying to spoil within four hundred miles. The whole of the members 
of the Mission suffered great injury by this long privation ; while the 
refusal of the Captain to visit Fiji had a most evil effect upon the minds 



228 FIJI AND THE FIJIANS. 

of the natives. To increase the distress of the Mission families, it ^yas 
now a time of great scarcity on the island. Pigs were tabu for two 
successive years ; and, as yet, the Missionaries had not begun to feed 
their own pork. Even fish and crabs became rare. The articles of 
barter were all gone. Prints and calicoes, sorely wanted for family 
use, were parted with to obtain food, or for the payment of wages. 
Trunks, wearing apparel, and everything else available, w^ere thus dis- 
posed of. Mere conveniences, such as cooking utensils or crockery 
ware, had disappeared, so that Mr. Cargill had only one tea-cup left, 
and that had lost its handle. This state of things lasted until the end 
of the year, when an opportunity at last came of sending help from 
Tonga. 

In August, 1838, Fiji was visited by H.M.S. " Conway," under the 
command of Captain Bethune, who had just taken to the Friendly Isl- 
ands Mr. and Mrs. Lyth, after they had waited some months in Syd- 
ney. Captain Bethune very kindly brought a supply of stores from 
Vavau for the Missionaries ; and, on his arrival, conveyed Native 
Teachers to another part of the group, while he offered a passage to 
either of the Mission families, and in other ways rendered most efficient 
help. On this occasion Mr. Cross acknowledges the receipt of a large 
supply of clothing, etc., for which he had written about three years 
before, and which had been nearly two years in coming. With great 
avidity did these Missionaries frequently read letters which reached 
them fifteen or eighteen months after they were written. Thus, sur- 
rounded with difficulties, and suffering many things, the Missionaries 
toiled on, often prostrated by over-working, while their families were 
rarely free from sickness. Mr. Cross became so ill as to make his 
removal to Australia seem necessary ; but before arrangements to that 
effect could be completed, he got much better, and resolved to continue 
in Fiji. 

Let Christians at home try to realize the state of things at the 
Lakemba Mission Station. Men of education, accustomed to the com- 
forts and conveniences of civilized life, were there, suffering privations 
of the most severe kind, which were harder to bear because they fell 
too upon their wives and little children. Looking at such scenes from 
a distance, a haze of romance hangs around them, hiding the common- 
place details of suffering. Immediate contact soon destroys the ro- 
mance. No ordinary gifts of grace could keep men and women faithful 
to their work in such circumstances. No motives of gain could support 
them in such a position as theirs. They came and settled there only to 
do good ; and seldom did any adventurers, on arriving at the scene of 



BEGINNINGS — ^LAIOEMBA AND EEWA. 229 

their effort, find a more hopeless or forbidding prospect. Now and then, 
news came to England of the Mission in Fiji ; but that intelligence con- 
sisted chiefly of results gradually and painfully reached. What those 
results cost, — of labour, of sickness, of pain, of disappointment, of out- 
raged feeling, of strong cryings and tears, — the Missionary's God only 
knows. If these things were more thought of at home, prayers on 
behalf of Missionaries would not be so few or so formal ; the fashion 
able annual guinea would be a matter of self-reproach to many, and the 
shabby givings of an unchristian stinginess would look shabbier than 
ever. The gifts cast in the Lord's treasury by those whose enjoyments 
are never lessened by the offering, always look meagre and unworthy 
when compared thus with the sacrifice of those who of their penury 
have cast in all they had. 

The two pioneer-Missionaries of Fiji could not long be content to 
limit their work to Lakemba and its immediate dependencies. Tui 
Nayau, the King, though declaring his purpose of becoming Christian, 
put off the decisive act, stating that he feared to be the first great Chief 
who should lotu^ while others of wider influence, and to whom he was 
tributary, still maintained the old religion. All the time, however, he 
showed the real state of his feelings by carrying on a regular system of 
oppression and persecution against the new converts. At last, in con- 
sequence of their urgency, he strongly recommended that one of the 
Missionaries should go and live with some greater King, the King of 
Mbau or of Somosomo, and persuade him to take the lead in becoming 
a Christian. Being very anxious to stretch out their efforts more 
widely, the Missionaries determined to follow the King's counsel, and 
thus carry the Gospel to another and far more important part of Fiji. 
The difficulty seemed great ; for the stock of articles of barter was very 
low, and houses would have to be built and food purchased in the new 
place : in spite of this, Mr. Cross, whose health was much shattered, 
resolved to go to the opposite part of the group. He left Lakemba at 
the close of 1837, in a vessel belonging to Chevalier Dillon, to whom 
he paid £125 for conveying himself and family, with their slender store 
of household goods. Their destination was Mbau, a small islet scarcely 
separated from the coast of the great island of Na Viti Fevu. This 
place was then fast rising to the position of power which it has since oc- 
cupied ; and the new visitors arrived at a most important time, when a 
seven years' civil war had just passed its crisis. 

Driven out by a powerful and far-spreading rebellion, Tanoa, the 
old King of Mbau, had long been exiled ; but Seru, his young son, was 
permitted to remain, and kept himself out of the way of suspicion 



230 FIJI AOT) THE FIJIANS. 

The Chief of Viwa, who was a shrewd old man, and one of the leaders 
of the revolt, noticed that Seru was a clever youth, and advised that he 
should be killed, to prevent his doing any mischief to their cause. But 
the others could not believe there was any danger to be feared from a 
mere lad, and permitted him to live. With great skill Seru laid his 
plans, and quietly won over to his father's side several adherents of 
great influence, among whom was Seru's early and faithful friend Ve- 
rani, the nephew of the old Viwa Chief. One night the part occupied 
by the royalist confederates was quickly separated from the rest by a 
fence ; and, to their consternation, the rebels found their quarter of the 
town in flames. This scheme, carried out with great vigour and ad- 
dress, proved decisive. The rebels fled hastily on to the mainland; 
but were afterwards delivered up to their old master, and Tanoa's re- 
turn to Mbau was celebrated by the killing and eating of these prisoners, 
many of whom were Chiefs of rank. 

Two human bodies were in the ovens when Mr. Cross arrived ; and 
though the King's son, who was now called Thakombau,* agreed to re- 
ceive him, and showed him a place where he might build a house, yet 
the island was so crowded, and the excitement still remained so great, 
that he hesitated to settle there at present ; especially as the neighbour- 
ing King of Rewa, whose authority and possessions were next in im- 
portance to those of Tanoa, offered protection and land to Mr. Cross, 
and gave free permission to his people to become Christians as they 
might wish. 

Accordingly on the 8th of January, 1838, Mr. Cross and his family 
landed at the town of Rewa, which has access to Mbau by a river about 
twelve miles long ; but the distance by sea, round Kamba Point, is 
twenty miles. A small place was set apart for the present dwelling- 
place of the strangers ; and on the following Sabbath a service was 
conducted in the Lakemba dialect, and attended by about twelve per- 
sons. A week afterwards Mr. Cross had mastered some of the dialectic 
diff*erences of the language as spoken at Rewa, and was able to talk to 
the people in their own way. 

And now a time of darkness and trouble came upon the little house 
where the strangers lived. It altogether formed but one room, and that 
was small, low, and damp. And here the Missionary sickened ; and 
for six weeks he lay ill, first with intermittent fever, and then with 

* Thakombau means literally Evil to Mbau, and refers to the destruction and terror caused 
by his successful coup cf etat. At this time Seru received also the name of Thikinovu, Centipede, 
in allusion to tho stealthy way in which that creature approaches, giving no notice of its pres- 
ence until its formidable bite is felt This name, however, fell into disuse, while the other 
remains. 



BEGINNIN-GS — ^LAKEMBA AND EEWA. 231 

cholera, and then with typhus fever, until his strength was all gone, and 
his poor wife saw closely threatening her the hard lot of being left 
alone with her little ones among cannibals. At this distressing time, 
Mr. Da^dd "Whippy, an American settler at Ovalau, went to Rewa, and 
gave invaluable help to the sufferer and his family. By God's mercy, 
Mr. Cross recovered to a great extent from his sickness, and the King 
forthwith set about building a house for him in good earnest ; so that 
he soon had a large and comfortable dwelling on a raised foundation. 
By this time the Mission at Rewa was thoroughly set on foot ; but the 
services were held out of doors, until a Chief of some rank and his wife 
became Christians, when their house was opened for worship, and as 
many as a hundred hearers would sometimes meet there to listen to the 
Missionary. A school was formed, and a successful prospect seemed 
opening up ; but here also persecution arose, and Mr. Cross was once 
nearly losing his life by one of the stones which were now often thrown 
among the Christians. An attempt was also made to burn the house 
where they assembled. In the person of the King the Missionary had 
a protector, who, together with his wife, helped the work, and reproved 
his own brother for taking part in the persecution. 

Near the end of 1838, the Chief of Viwa — another of the small isl- 
ands off the coast of Great Fiji, a few miles north of Mbau — requested 
Mr. Cross to send him a Teacher. This Chief, Na-mosi-malua, — The 
pang hereafter, — was a most remarkable man. At the request of a 
Mbau Chief who had headed the rebellion against Tanoa, Namosimalua, 
with his nephew Verani, had captured the French brig, " L'aimable 
Josephine," and killed the Captain M. Bureau, and most of the crew, in 
1834. Two French ships of war, under the command of M. d'Urville, 
were sent to Fiji, in 1838, to be revenged for this outrage. On the ap- 
proach of the vessels, the Chief, with most of his people, fled to the 
mainland, while a few remained concealed, and watched a body of armed 
men land on Viwa, who, finding the town deserted, set fire to the houses, 
and took away such property as could be found. M. d'Urville says, 
that " the behaviour of the savages in this affair was treacherous and 
detestable ; " but he did not know till afterwards that M. Bureau had 
allowed his vessel to be used in native wars, " during which he even 
suffered the body of an enemy to be cooked and eaten on board." 

On the departure of the ships, the Chief and his people returned to 
Viwa, and found their town destroyed, their crops spoiled, and many 
things which were valuable to them taken away. This calamity brought 
Namosimalua to consideration, and made him look anxiously towards 
the lotu, which, as yet, he had neglected. Mr. Cross hesitated to com- 



232 FIJI A^Tt THE njIAlfS. 

ply "with his wish for a Teacher. He knew him to be a man of blood, 
beneath whose arm hundreds of victims had fallen, and feared lest this 
was only a scheme of revenge upon the whites, who had just punished 
him so severely. Namosi told Tanoa that he intended to lotu, as he 
was afraid of the white people. The old King expressed his approval, 
and advised him to reform fully. A Teacher was sent, and Namosi 
built a large chapel, where many of his people joined him in the new 
worship. 

Thus closes the first scene in the Fiji Mission. The work has begim 
at two important centres. Two men, single-handed, are battling with 
almost incredible difficulties, but cheered with some success. The 
leaven of truth has been introduced, and already shows itself; but the 
opposition becomes more obstinate, and the mass of the people seem 
to be growing more debased and devilish than ever. The two Mission- 
aries long for help, and at last it comes. 

As the Mission in Fiji had been an offshoot from that at the Friend- 
ly Islands, the men who laboured in the latter District felt that the 
interests of the new work, to which two of their number had so nobly 
devoted themselves, were committed to them. They saw that many 
more Missionaries would be required at once, and therefore directed 
the Rev. James Watkin to draw up an Appeal on behalf of Fiji, which 
the Missionary Committee in England published in the '' Notices," and 
in the " Quarterly Paper." In some prefatory remarks, the Committee 
say with reference to the Appeal : — " Some of its statements may per- 
haps be deemed almost too horrible for publicity ; but we can assure 
those who are inclined to adopt that opinion, that we have omitted sev- 
eral disgusting particulars, included in the original communication, and 
that neither the whole, nor the worst, is even here told in detail. But 
as such abominations do exist, we think it would be a criminal delicacy 
that would withhold the substance of these recitals from the public view.*' 
Then followed that stirring and earnest Appeal which many will re- 
member well, and which, under God, had so much to do with the suc- 
cess of the Fiji Mission. After setting forth in the most forcible way 
the horrors of Fijian cruelty, and the sufferings which the people en- 
dured, and proving that nothing but the Gospel could meet their case, 
more Missionaries are asked ; and the Appeal closes Avith the following 
glowing sentences of simple earnestness, which still have power as ap- 
plied to the whole Missionary work. 

** But some may think that the Fijians are not yet ready for the Gospel. Brethren, 
they will never be ready for it, in your sense of the expression, unless it be sent to them. 



BEGINNINGS LAKEMBA AND KEWA. 233 

But the door is absolutely open : our brethren already there have at least five Stations, 
which might be advantageously occupied ; for the very presence of a Missionary has a 
great influence, though he should not speak a single word. On each of these five Sta- 
tions there ought, at least, to be two Missionaries. But where are the men, and where the 
funds ? In England, is the writer's answer ; in benevolent but distant England ; and it 
is an awful consideration that before help can be afforded, many a Fiji widow will have 
been strangled ; many a Fiji warrior will have gone into eternity ; many a cannibal 
feast will have taken place ; and hundreds of immortal spirits will have terminated their 
probation. Without hope, and without God in the world, they are living and dying. 
hasten to their shores, that, before they go hence to be no more seen, they may learn 
something about the only true and living God, and Jesus Christ whom He has sent ! 
that pity for Fiji may lead all who read this Paper to do all they can for the augmentation 
of the Missionary Fund ! The Committee are anxious to do all they can for this and 
other cases ; but unless their pecuniary resources be greatly increased, they cannot do 
all that is required. We call upon all for help. Ye rich men, we call upon you to give 
more largely out of the funds with which God has intrusted you. * It is required in a 
steward that a man be found faithful.' Give of what God has given you, and he will re- 
ward you. Ye tradesmen, give articles suitable to the establishment of a Fiji Mission on 
a large scale ; for a Mission on a large scale is necessary. Polynesia presents no finer a 
field for missionary enterprise than in Fiji. Ye young men of talent and piety, who are 
putting on the harness in order to engage in the work of Missions, ofi'er yourselves for 
Fiji, and come out with burning zeal for the Lord of Hosts, and ardent love to the souls 
of men. Ye Christian Parents, see that you do not withhold your sons and daughters 
from the work : at your peril, do not. Ye Collectors, Male and Female, Adult and Juve- 
nile, redouble your exertions. We give you another motive to increased effort ; another 
motto, — ' Fiji, Cannibal Fiji ! Pity, pity, Cannibal Fiji ! ' Surely the set time to 
favour Fiji is come. Let the Gospel enter this open door, and the scene shall be changed. 
Peace shall be substituted for war ; love and amity, for hatred and variance ; the moral 
desert shall become the garden of the Lord ; Fiji shall praise the name of our God, and 
pray for blessings upon the people who sent them the Gospel. Come then, ye Chris- 
tians, to the help of the Lord. Think yourselves, as you really are, honoured by the in- 
vitation. The call is solemnly made to you. listen to it, supported as it is by the 
wailings of widows and the cries of murdered human beings, — murdered to furnish Ihe 
murderers with a feast ; and comply with its prayer, by contributing more largely to the 
Mission Fund; and the blessing of the Highest, as well as the blessing of them that 
were ready to perish, shall come upon you. Add to your contributions your prayers, 
that the blessed state of things predicted by the Prophet Isaiah, ii. 2-5, may soon be 
realized in reference to Fiji, and throughout the whole world. The Lord incline thy 
heart, Reader, to pity the poor Fijians, and to help according to thy ability ! Give, if 
thou art able, largely ; and if thou canst not give, fray. pray for poor cannibal Fiji, 
that God would pour out His Spirit upon that wilderness, so that it also may be pflad, 
and blossom as the rose ! Amen." 

This Appeal was extensively circulated at home, and read at the 
Missionary prayer-meetings, and the deepest feeling of concern was 
aroused for the people on whose behalf it was made. Strong sympathy 
was felt with the two lonely labourers in Fiji, and earnest prayers were 
sent up for their safety and success. Contributions came fast flowing 
into the Mission House, and letters urging the .Committee to meet the 
pressing demand. The Society was already burdened Avith debt, and 
other Stations required assistance ; but this claim seemed to surpass 



234: FIJI A2vD THE FIJIANS. 

all others in its imperative call for hel^. It was accordingly resolved 
that two Missionaries should be moved to Fiji from the Friendly 
Islands District, and that two more should accompany them from Eng- 
land, thus increasing the staff to six. The importunate demand for a 
printer and printing apparatus was also attended to, and printing and 
bookbinding materials were ordered. 

With noble liberality, Mrs. Brack enbury, of Raithby Hall, Lincoln- 
shire, offered to pay all the expenses of the outfit and passage of the 
Rev. John Hunt, who had been appointed to proceed with the printer. 
In addition, this lady offered £50 a year towards his annual expenses, 
for three years, provided that the Committee would send another 
Missionary, and thus raise the number to seven. Encouraged by 
this and other liberal aid, the Committee resolved to comply with Mrs. 
Brackenbury's request, and send three men instead of two from Eng- 
land. This they were the more anxious to do, as they had just come 
to a friendly arrangement with the London Missionary Society, to 
occupy the Fiji group by themselves, leaving that Society to work in 
the Navigator's group. 

In April, 1838, the Eevs. John Hunt, T. J. Jagger, and James 
Calvert, with their wives, sailed from England ; and in the following 
December landed at Lakemba. Fiji was now made a separate District, 
with the Rev, David Cargill for its Chairman. 

At the first District Meeting held at Lakemba, it was resolved that 
no new Station should be commenced, as the Missionaries who had 
just arrived had not yet had time to learn the language. The most 
pressing business was to relieve Mr. Cross, who, on account of his 
shattered health, had received permission to remove with his family 
to Australia. The arrival of fresh help gave him the opportunity of 
withdrawing. Mr. Hunt began his career in Fiji by nobly consenting 
to go, at the request of the District Meetmg, to Rewa, to relieve Mr. 
Cross. He had no knowledge of the language or the people ; yet, he 
did not hesitate to go alone with his wife to dwell and work among the 
strange cannibals. On reaching Rewa he found Mr. Cross much better, 
and very unwilling to leave the young Missionary alone. Mr. Cross 
had passed through all the suffering and privation and difficulty belong- 
ing to the missionary life, and knew well the double affliction of a 
solitary Station ; so he resolved to stay, not fmding it m his heart to 
forsake one so thoroughly inexperienced, yet placed in peculiar diffi- 
culties. He chose rather to die at the work. 

Mr. Hunt brought with him good stores of articles for barter ; so 
that the comforts of the Mission house were greatly increased, and 



BEGDSnnNGS — LAKEMBA AKD EEWA. 235 

more attention could now be given to Eewa, and the towns surround- 
ing it, as well as to the island of Viwa. Already fruits were being 
gathered in the Mission. By many natives the temples, gods, and 
priests were altogether abandoned, and some betook themselves to 
earnest prayer to the true God, showing the sincerest penitence, and 
entering fully into the joys of God's salvation. At Rewa and Viwa, 
one hundred and forty openly avowed themselves as worshippers of 
Jehovah. A brother of the King encouraged the people to pelt the 
Christians while at worship, and one night caused their houses to be 
plundered. Mr. Hunt writes, — 

" We expected to have our turn next. Mrs. Hunt and I were not very comfortable, 
especially about midnight, when the death-like stillness of the town was broken by the 
firing of a musket. We thought, ' Surely this is the signal for the attack,' and expected 
nothing less than to have our houses plundered. Mr. Cross slept comfortably enough. 
He was the old veteran who had stood the shock of many a battle; we were the raw 
recruits just introduced into the field, and consequently we felt the timidity which most 
experience on the first charge. The Chief never came near us ; and the King called a 
meeting of Chiefs shortly after, which was the means of checking the persecution for a 
time. Our people stood firm during these trials, and were enabled to 'take joyfully the 
spoiling of their goods,' affectingly referring to their better and more enduring sub- 
stance Shortly after a number of the Yiwa people had embraced Christianity, a 

man of some note sent a message to the King of Mbau, to allow him to kill Xamosimalua. 
Instead of complying with his request, the King sent to Is amosimalua to inform him 
of what had taken place, advising him to kill the traitor, and the whole of his relatives. 
He replied, * No, it is not consistent with the laws of Christianity to punish the innocent 
with the guilty.' The traitor himself was spared, when he sued for mercy. This is the 
more remarkable, as Namosimalua had been noted for killing his own people for trifling 
offences, and often for none at all, but merely because he suspected them. The man 
whom he thus generously pardoned is now a member of the Church." 

The Mission, though small, had now got a firm footing in the very 
heart of Fiji. Many of the Mbau people frequently visited Rewa, and 
made earnest inquiry concerning the lotu. Once a fortnight the 
Missionaries visited Viwa, calling when possible on Tanoa and the 
Mbau Chiefs on the way. 

But the light of the Gospel as yet spread over a very small circle 
of Fiji, and the circumference seemed formed of an almost impenetrable 
darkness. Scenes too horrible to be described, too full of fiendish 
cruelty to be imagined by any who had not witnessed them, were 
constantly taking place within a short distance of the Missionaries ; 
while every vice was committed, and every form of suffering endured, 
by the people among whom they lived. 

Cannibalism soon lost its dreadful novelty, and began to be regarded 

as a matter of course. Yet, the great converting work was going on, 

and the servants of God, in all their toil and danger, knew that they 

had kindled in Fiji a brightness which should never be put out ; and 

16 



236 FIJI AOT) THE FIJIANS. 

brought in a great power which should never be bound or destroyed, 
but should work on, with sure and mighty conquest, until the face of 
all those islands, in its changed loveliness and peace, should declare 
how the hearts of the people were become new. 

At Lakemba, in the mean time, the new Missionaries had been hard 
at work transcribing a copious vocabulary and grammar of the language, 
both of which had been compiled by Mr. Cargill. A printing-office 
was also built, and the press set up and the types arranged. All the 
materials had arrived in good order, and in February, 1839, the first 
part of the Conference Catechism was printed in Fijian ; and soon 
after, the Gospel according to St. Mark. 

Here we have a great and ever-to-be-remembered fact in the history 
of Fiji. Among a people who, three years before, had no written 
language, and the darkness of whose degradation seemed beyond the 
hope of enlightenment, there was now at work that engine, wherein 
civilization has reached her highest triumph, and humanity risen to the 
exercise of uimaeasured power. This fact, so great in itself was made 
more glorious by the certainty, that the fountain of knowledge, thus 
opened, should only send forth the truth, and supply to the thirsting 
thousands of Fiji the " water of life freely." 

The establishment and starting of the printmg concern greatly 
encouraged all who had to do with it, while it filled the heathen King 
and Chiefs with astonishment. The new Missionaries had passed well 
through the hottest months, and thus become climatized. They also 
had the opportunity of becommg acquainted with the terrible hurricanes 
w^hich sometimes visit those seas ; for twice since their arrival had the 
dreadful scourge come, and spread ruin on every side. By this time, 
too, their constant study and daily intercourse with the people had 
enabled them to acquire enough of the language to make themselves 
well understood. 

Mr. Lyth, another Missionary, who had been at work in Tonga, 
was expected to arrive soon in Fiji ; and it therefore became a matter 
of growling anxiety, what should be done in distributing a force which 
was daily becoming more effective. The occupation of Lakemba, rather 
than any othe r island, had been a necessity at the outset ; but all felt 
that the windward group was too far from the more important parts 
of Fiji, while it was also less thickly populated, and that by tribes whose 
influence was comparatively small. Urgent entreaties for a Missionary 
had been sent from Somosomo, a place of great importance in the north, 
and the seat of considerable power. Just at this time a small schooner, 
built by some Englishmen and Americans who lived at Ovalau, called 



BEGINNINGS — LAKEMBA AND EEWA. 237 

at Lakemba on a trading trip ; and it ^vas at once resolved that she 
should be engaged to carry the Chairman of the District, and one of 
his colleagues to Rewa, where a Special District Meeting was to be 
held, to consult with the two brothers there, as to the best plans to be 
adopted. On the 3rd of May, Messrs. Cargill and Calvert received 
a hearty welcome from the Missionaries at Rewa ; and four days after, 
as the result of long deliberation, it was resolved that, on Mr. Lyth's 
arrival, the printing-press should be removed to Rewa, and that two 
new Stations should be commenced. Rewa seemed, in every respect, 
suited for the central Station. It was in an extensive and populous 
district, not far from Mbau ; its Chief was of very high rank, and 
exerted great influence at the seat of supreme power. This would be 
the part where most books would be wanted, and where most Mission- 
aries would be required. Labour and food were very abundant, so 
that there would be scarcely any danger of the Mission families suffer- 
ing, as they had done at Lakemba, for want of supplies, while men to 
work the printing establishment could also be easily obtained. 

In July Mr. Lyth arrived, accompanied by Mr. Spinney, the 
seventh Fijian Missionary sent in accordance with the engagement made 
with Mrs. Brackenbury. It was, however, a great grief and disappoint- 
ment to the Missionaries that Mr. Spinney only called at Fiji on his 
way to Sydney, where he was hastening evidently to die. For nearly 
four years he had worked at Haapai, in the Friendly Islands, with 
great success. His earnest and unresting zeal had proved too much 
for his strength ; and, six months before orders came/from England 
for his removal to Fiji, he broke down altogether. Pulmonary disease, 
already far advanced, shut out all hope of recovery, and it was resolved 
that he should be removed to the Colonies, where the effect of change 
of air might be tried, but more especially that Mrs. Spinney with her 
three little ones might not be left a widow in the islands. This devoted 
man and his wife were greatly beloved by the Missionaries and the 
natives. Mr. Lyth was unwearied in his affectionate attention to the 
sick man, until he took a sorrowful farewell of him in Fiji. Mr. 
Spinney went on to Sydney, where he died, in great peace and joy, on 
the 10th of February, 1840. 

The loss of such a valuable man was deeply felt, and the Mission- 
aries who were left saw that they must give- themselves up with all the 
more heartiness to the work. Directly after the arrival from Tonga, 
the vessel which had just come from thence was engaged to carry into 
effect the plans of removal which had been made. 




GEATE OF MR. CEOSS. 



CHAPTEE II 



SOMOSOiMO. 



One of the new Stations to be supplied with a Missionary was 
Somosomo. Tliis place is a town of very great importance, situated 
on Taviuni, an island lying off the south-eastern point of Yanua Levu, 
or the Great Land. 

In the year 1837, not very long after the first arrival of Mission- 
aries, Tuithakau, King of Somosomo, accompanied by his two sons and 
some hundreds of his people, visited Lakemba, where he saw the 
Mission Station and its inmates. What chiefly struck the royal 
visitors was the supply of knives, hatchets, iron pots, and other useful 
things, which the Lakembans were able to procure from the JNIission- 
house ; and it seemed a very unbecoming thing that so unimportant a 
people should be enjoying such great advantage, while they, who were 
so powerful, were without it. Very strongly was their plea for a Mis- 
sionary urged. They said, " The Chief of Lakemba is not powerful ; 
his people are very few and poor, and he cannot practise what you 



SOMOSOMO. 239 

teach without the consent of more influential Chiefs. If you come to 
see us, we will allow our children to be taught to read on your first 
arrival ; and we will listen to your doctrine, to know if it be true or 
false, beneficial or useless." The King's eldest son, on one occasion, 
occupied Mr. Cargill's attention for two hours, proposing questions 
about the nature and design of Christianity. When asked if he 
believed the statements to be true, Tuikilakila replied, '•' True ! Every- 
thing that comes from the white man's country is true : muskets and 
gunpowder are true, and your religion must be true." The earnestness 
shown by these Somosomans to have a Missionary was certainly 
not of the most encouraging kind : but there were many things which 
made it seem right to comply with their wish. The King's territories 
were very extensive. The two sons Avere not only of high rank on 
their father's side, but their mother was a Mbau lady of highest 
family, which made them Vasus to all the Chiefs and dominions of 
Mbau. In addition to the influence thus acquired, they were desperate 
characters, and universally feared. Hence it was resolved that Mis- 
sionaries should be sent to Somosomo, and the King went home with a 
promise to that eflTect, to be fulfilled as soon as a supply should reach 
Fiji from England. 

Li July, 1839, Mr. Hunt was removed from Eewa, and, accompa- 
nied by Mr. Lyth, went to Somosomo. Here the Missionaries found 
all the horrors of a Eijian life in an unmixed and unmodified form ; for 
even in the other islands Somosomo was spoken of as a place of dread- 
ful cannibalism. Urgently and ingeniously had the King and his 
people pleaded for Missionaries ; yet now they had come, no one 
welcomed, but every one regarded them with the greatest indifference. 
The old King's great house was given up for the use of the two families, 
but beyond this no one seemed to notice them. This was very trying ; 
but severer trouble awaited them. When they arrived, they found 
the people expecting the return of Ra Mbithi, the King's youngest son, 
who had gone with a jleet of canoes to the windward islands. After 
the Missionaries had got all their goods landed, and before the vessel in 
which they came had left, tidings reached Somosomo that Ra Mbithi 
had been lost at sea. The ill news caused terrible excitement in the 
tOAvn, and, according to custom, several women were at once set apart 
to be strangled. The ^Missionaries began their work by pleading for 
the lives of these wretched victims. The utmost they could eff*ect was 
to get the execution delayed until the schooner should have gone to 
search for the young Chief, and bring back further information. The 
vessel returned, but not with any more favourable news. Now a 



240 FIJI AND THE FIJIANS. 

greater number of women were condemned, and again the Mission 
aries pleaded hard that they might be spared ; but the old King waa 
angry with the strangers for presuming to interfere with the affairs of 
his people, and indignant at the thought of his favourite son dying 
without the customary honours. Once more, however, the strangling 
was put off. Canoes, which had been sent out to search, at last 
returned, bringing the intelligence that all was true. It was generally 
known, but not openly talked about, that Ra Mbithi, had drifted on his 
wrecked canoe to the island of Ngau, where he had been captured and 
eaten by the natives. Remonstrance and entreaty were now in vain. 
Sixteen women were forthwith strangled in honour of the young Chief 
and his companions, and the bodies of the principal women were buried 
within a few yards of the door of the Missionaries' house. 

Thus began the Mission to Somosomo. What the Missionaries 
and their families suffered there, will never be fully kno^vn. Much 
which became dreadfully familiar to them by daily occurrence, could 
not be recorded here. All the horrors hinted at, rather than described, 
in the first part of this work, were constantly enacted in their most 
exaggerated forms of cruelty and degradation in Somosomo. It would 
spare the feelings of the writer, as well as the reader, to make no 
further reference to such dark abominations ; but the history of this 
Mission cannot be given without the narration of some ficts which 
would otherwise be concealed. 

On Feb. 7th, 1840, Mr. Hunt writes : — " Last Monday afternoon, 
as soon as our Class-meeting was over, a report came that some dead 
men were being brought here from Lauthala. Tlie report was so new 
and so indefinite, that at first we did not know what to make of it. 
Almost before we had time to think, the men were laid on the ground 
before our house, and Chiefs and priests and people met to divide them 
to be eaten. They brought eleven to our settlement ; and it is not 
certain how many have been killed, but some say two or three hun- 
dred, others not more than thirty. Their crime appears to be that 
of killing one man ; and when the man who did it came to beg pardon, 
the chief required this massacre to be made as a recompense. The 
principal Chief was killed, and given to the great Ndengei of Somo- 
somo. I saw him after he was cut up and laid upon the fire, to be 
cooked for the cannibal god of Somosomo. O shame to human nature ! 
I think there are some of the devils even that must be ashamed of 
their servants eating human flesh, and especially those who are gods, 
or the habitations of gods. The manner in which the poor wretches 
were treated was most shamefully disgusting. They did not honour 



SOMOSOMO. 241 

them as much as they do pigs. When they took them away to be 
cooked, they dragged them on the ground : one had a rope round his 
neck and the others took him by the hands and feet. They have been 
very strange with us ever since. They refuse to sell us a pig ; and 
have threatened us, and treated us in such a way as to give us reason, 
so far as they are concerned, to expect the very worst. But we know, 
while we give ourselves to God, and say, * Not my will, but Thine be 
done ; ' God will not say to us, * Neither Mine nor yours shall be done, 
but that of the Heathen.' O no ; God will not give them the reins 
of His government. Here we rest : God is ours in Christ : ours if 
we live ; ours if we die ; ours in all respects ; our * Father and our 
Love,' " 

Every day the position of the Missionaries became more trying 
and more dangerous. The ovens in which the human bodies were 
cooked were very near their dwelling ; and when cannibal feasts were 
held, the blinds were closed to shut out the revolting scene. But this 
greatly offended the natives, who also felt much annoyed at the inter- 
ference of the strangers, and their faithful reproof of the wickedness of 
the land. These bold and faithful servants of God were now plainly 
told that their lives were in danger, and would soon be at an end. One 
day the King's son, club in hand, came in a fury to kill Mr. Lyth, who 
had indignantly refused to purchase part of a melon of the King's 
favourite wife. Mr. Lyth escaped to his bedroom, and Mr. Hunt 
held the angry Chief in conversation until his rage had cooled down. 

Threats were more and more plainly uttered, and one night there 
was every reason to believe that the murderous purpose of the savages 
was to be carried into effect. The natives, for some time past, had been 
growing bolder in their theft and insults and defiance, and now the end 
seemed at hand, A strange and memorable night was that, in the 
great, gloomy house where the Missionaries lived. Those devoted men 
and women looked at one another and at their little ones, and felt as 
those only can feel who believe their hours are numbered. Then they 
went, all together, for help to Him who ever shelters those who 
trust in Him. They betook themselves to prayer. Surrounded by 
native mosquito curtains, hung up to hide them from any who might be 
peeping through the frail reed walls of the house, this band of faithful 
ones, one after another, called upon God through the long hours of that 
terrible night, resolved that their murderers should find them at prayer. 
Noble men and women ! Theirs, at least, was the martyr's heart. 
They left their homes in England, knowing that they risked life in 
coming to the islands of blood ; and they were content to die. Their 



2i2 FIJI AND THE FIJIAIs^S. 

sacrifice had been made for the sake of God ; and now, in the hour of 
peril, they bent their knees to Him, ready to complete that sacrifice 
Just at midnight, each pleading voice was hushed and each head bowed 
lower, as the stillness outside was suddenly broken by a wild and 
ringing shout. But the purpose of the people was changed, and that cry 
was but to call out the women to dance ; and thus the night passed safely. 

Every opposition was made to the work of the Missionaries. The 
Chiefs forbade their people to become Christian, declaring that death 
and the oven should be the punishment for such an offence. The health 
of the Mission families was sufferincj through confinement to the town ; 
for the King's promise to build them a house had never yet been ful- 
filled. Early in 1840, Commodore Wilkes, with two ships of the 
United States' Exploring Expedition, visited Somosomo, and expressed 
great sympathy with them, placing at their disposal one of his vessels, 
if they chose to go to any other part of Eiji, and undertaking to re- 
move all their goods, without allowing the natives to molest them. He 
writes in his narrative, " It is not to be supposed, under this state of 
things, that the success of the Missionaries will be satisfactory, or ade- 
quate to their exertions, or a sufficient recompense for the hardships, 
deprivations, and struggles which they and their families have to en- 
counter. There are few situations in which so much physical and 
moral coui^age is required, as those in which these devoted and pious 
individuals are placed ; and nothing but a deep sense of duty, and a 
strong determination to perform it, could induce civilized persons to 
subject themselves to the sight of such horrid scenes as they are called 
upon almost daily to witness. I know of no situation so trying as this 
for ladies to live in, particularly when pleasing and well-informed, as we 
found these at Somosomo." The great kindness of the United States 
officer was much valued by the Missionaries ; but their work was be- 
gun, and they were resolved not to leave it. They were the right men, 
and their wives the right women, for such a position ; — ^men and women 
of prayer, and faith, and unbending fidelity. 

In July, 1840, the General Superintendent of the South Sea Mis- 
sions, the Rev. John Waterhouse, visited this Station, where he found 
Mrs. Hunt very poorly, while her husband was away at Rewa, whither 
he had gone to afford brotherly sympathy to Mr. Cargill, whose most 
excellent wife had just died. 

At this time the Missionaries reported as follows : — 

" We were the first Missionaries to Somosomo. No harbinger had prepared our 
way ; consequently we had to bear many trials, and to contend with much opposition, 
peculiar to a new Station. 



SOMOSOMO. 243 

" The inhabitants of Somosomo are proverbial, even in Fiji, for their depraved 
habits, and especially for their cannibalism : and all that we have seen of them during 
the past year, fully warrants the opinion which their neighbours have formed of them, 
and shows that they are right in considering them to be the vilest of the vile. But 
though we have had to enter a field altogether uncultivated, and to sow the precious seed 
in a soil most unfriendly to its growth, the Lord has verified His own promise. His 
word has not * returned unto him void,' but it has in some measure ' accomplished that 
which he pleases, and prospered in the thing whereunto He has sent it.' 

" Hundreds, from all parts of the dominions of Tuithakau, have heard the Gospel, 
while visiting this place to trade, etc. Many of them have manifested great interest 
in the things they have heard, and have taken the good news to their different towns 
and islands. 

" The general feeling of the people at present is good. They only wait for their 
Chiefs to lead the way, and then many of them would at once embrace the truth. We 
preach to them every day, and sometimes many times a day to the strangers who come 
out of curiosity to see our dwelling-house. Until lately, the King's son, (Tuikilakila,) 
who is the real sovereign of this place, has maintained a determined opposition to Chris- 
tianity. He has, indeed, allowed us to preach and teach the people ; but he thought it 
would be in vain, as he had expressed his determination to kill the first poor man who 
should profess our religion. 

" But the Lord took care for this also ; for it so happened, that the first person who 
renounced Heathenism, and publicly worshipped the true God, was the King's brother, 
a great Chief, and the nearest relation of Tuikilakila, except his father. He was recom- 
mended to embrace Christianity by the King himself, in order that his life might be pro- 
longed by the power and love of the true God, and the spiritual and temporal medicine 
administered by His servants. A few days afterwards, another Chief of high rank fol- 
lowed the example of the King's brother, no doubt for the same reason, and soon after 
another man of some respectability ; and about the same time a poor girl, whom we 
delivered from the murderous hands of a Chief, who was about to strangle her because 
she was ill. 

" The great reason why these people are disposed to receive Christianity is, that 
they may possess bodily health. However, we are thankful for this beginning, feeble as 
it is ; and uncertain as it may seem, that those who embrace our holy religion in order 
to be restored to health will continue to serve the Lord when that object is accomplished, 
yet even by such a beginning the way is open for many to receive instructions, who 
were before afraid, because all the powerful Chiefs were Heathens. 

" This commencement of our work has been much favoured by the restoration of 
our servant-man from the brink of the grave. He was very ill for a long time. All 
pronounced him past hope of recovery, and the King desired to have him buried ! But 
the Lord blessed English medicine and English nursing, and restored him to perfect 
health. This had a good eflfect on the minds of the people, and we trust it will be a last- 
ing blessing. 

" We have at present twenty-one professing Christians on this Station, twelve of 
whom meet in Class. We have had from thirty to forty in our school at different times ; 
but having no regular place of worship, their attendance at school, and our attention to 
them, have been irregular. The King has promised to build us a chapel, and he appears 
to be sincere. We believe the time is come for an enlargement of our borders, and an 
extension of our exertions. The fields are whitening for the harvest : — we pray the 
Lord of the harvest to thrust us forth, and make us unceasingly devoted and successful 
labourers. At present we can only report a day of small and feeble things. But who 
hath despised it ? We know of whom it is said, ' A bruised reed shall He not break, 
and smoking flax shall He not quench, till He send forth judgment unto victory ; and 
in him shall the Gentiles trust.' " 

/ 



24:4: FIJI Am) THE FIJIANS. 

Success came slowly, and much of it only indirectly. In the fol- 
lowing year several women were saved from strangling at the inter- 
cession of the Missionaries. This was a great point to gain, and one 
which had been found more difficult to reach in other neighbourhoods 
where Christianity had shown a more positive success. The lives of 
war captives were also spared in several instances ; and even on the 
event of large canoes being launched, and making the first voyage, no 
human victims were killed, — a neglect which, at that time, was unpre- 
cedented in Fiji. But perhaps the most important advantage, of the 
Somosomo Mission at this time was in the prevention of persecution 
elsewhere. The Chiefs of Somosomo were powerful and of wide- 
spread influence, and Christianity had already reached several distant 
parts of their territories ; but the fact that they had a Mission Station 
under the royal sanction at home, kept them back from persecuting in 
other parts. Besides this, had the Mission not been established there, 
the Somosomans would undoubtedly have joined with Mbau and other 
places, stirring them up to resist the new religion. 

During this year the young King became very ill, and all the Fijian 
remedies failed to do him good. Mr. Lyth had studied medicine before 
becoming a Missionary, and now offered to attend the King, who re- 
ceived his kindness with evident gratitude. Mr. Waterhouse thus 
describes this Chief : " Such a Goliath I had not seen before. We 
measured together, and I found him to be the head and neck taller than 
myself, and nearly three times the bulk ; every part indicating the 
strength of a giant. This is the King whose mandate is life or death. 
He called at the Mission-house. Such a human form (all but uncov- 
ered) was enough to frighten Mrs. Brooks," who called there on her 
way to Sydney, and " who had seen nothing of the kind in the Friendly 
Islands ; and more especially so, when he took her child (about seven 
weeks old) into his arms, and put his great tongue in its mouth ! '* 
This monster was greatly reduced by his long sickness, and his doctor 
made diligent use of the opportunity thus afforded of preaching Christ 
to him. He got well again, but did not abandon Heathenism. Yet he 
was evidently altered, and showed a milder spirit ever afler, always 
treating Mr. Lyth with great kindness. The old King, too, took a 
great fancy to him, and would often send food to the Mission-house, 
expecting, however, occasional gifts of knives, iron pots, etc. Once, 
when the old man was ill, ^fr. Lyth, in anxious concern about his sal- 
vation, spoke more pointedly than before, declaring that the gods of 
Somosomo were no gods, and could do him no good. On being urged 
to forsake his old faith and turn to the true God, the mildness and 



SOMOSOMO. 245 

friendship of this " virtuous Heathen " forthwith vanished, and, seizing 
the Missionary's *coat, he called loudly for a club to kill him. The old 
Chief vias ill, but his rage made him dangerous, and he clung hard ; 
but luckily the garment was of light material, and Mr. Lyth, making 
a spring, left his coat-tail in the hand of Tuithakau, and, without taking 
his hat, set off home, where he quietly waited until his patient's anger 
had cooled down.* 

In June, 1841, Mr. Waterhouse again visited Somosomo, and left 
the Rev. C. Tucker and Mrs. Tucker, to stay with Mrs. Hunt and Mrs. 
Lyth, w^hile their husbands were away at Lakemba, at the annual Dis- 
trict Meeting. An account of this visit, written by Mrs. Tucker, ap- 
peared in the Quarterly Paper for !March, 1844. 

The work of the Missionaries became much hindered and confined 
by the wars of the people ; but a canoe from Wallis's Island (Uea) 
drifting to Somosomo gave them an opportunity of teaching something 
of the truth to the strangers who thus came among them, and not with- 
out good result. Twelve pages of St. Luke's Gospel were, by this 
time, printed in the Somosomo dialect, and at the District Meeting of 
1842 the following report was sent home. The new Mission-houses 
referred to had to be built on the north side of the island and under a 
cliff, so that the refreshing influence of the trade-wind was lost, and the 
health of the inmates suffered in consequence : — 

" During the latter part of the last year, we made an attempt to remove the Mission 
premises from the middle of the town to a convenient and more healthy situation by the 
sea-side. At the commencement of the present year, many considerations led us to de- 
termine to renew our efforts, and by the blessing of God we have been successful ; so 
that we have now two comfortable Mission-houses, with out-houses and gardens con- 
nected, all within a good fence, and in as good a situation as we could have in this part 
of the island. We need not say that this has taken up a great deal of time, and re- 
quired considerable personal labor and attention. 

" In addition to our building, etc., we had, during the early part of the year, a great 
number of Tcngans and Ueans, to whom we felt it our duty to devote a considerable 
share of our time. Mr. Lyth preached to them regularly in their own language, and 
many, we believe, were really benefitted by the means used. They were also taught to 
read, and the children regularly catechized. In March, 1842, the Ueans departed, by 
way of Tonga, for their own island ; and the greater part of the Tongans went on a voy- 
age to Tonga. Their places, however, have since been partly filled up by others from 
Tonga. When the Ueans came to Somosomo, most of them were Heathens, and a few 
were Roman Catholics. When they went away, twenty-eight of them were on trial for 
church-membership, several were married, and we have reason to hope that some of 
them had received much spiritual benefit. Our best native helper accompanied them to 
their own land, according to the appointment of the last District Meeting. The Tongans, 
with a few exceptions, improved much in knowledge and experienoe while here. 

" Our little society of Fijians has prospered during the year. None have been added 

* See the account of Tuitliakau's death, vol. i., p. 193. 



246 FIJI AND THE riJIAH"8. 

to our number, except from other parts of the group. "We meet in our chapel daily for 
teaching school, or preaching; and we often feel that God is with us. Our congre- 
gations vary very much. We have the greatest number of hearers when strangers are 
here ; not many of the people of Somosomo can be prevailed upon to hear the word, 
and none of them regularly. 

" Our English preaching and Class-meeting have been means of grace to oui 
own souls. 

" The principal Chiefs of this place are (though very diflFerent from what they were) 
not likely to embrace Christianity at present ; and such is their power over the inferior 
Chiefs and people, that the fear of them almost prevents them thinking for themselves. 

" "We have visited the other towns and villages on this island during the past year, 
(some of them several times,) and visited the houses of many of the people to converse 
with them ; and we trust our labour has not been altogether in vain. The people in all 
instances are glad to see us, and listen to our instructions ; though many of them, we 
fear, do not reduce to practice what they learn. Two or three Chiefs profess to be fa- 
vourable to our cause ; but it is impossible at present to say whether they are sincere 
or not. 

" The Lord has seen good again severely to aflflict Mrs. Hunt. She has been literally 
brought down to the grave and raised up again. Our mercies have been very many, and 
we are neither faint nor weary in our work. There is an amazing change in many of 
the people ; and though we do not see that direct and decisive fruit of our labour which 
we earnestly desire to see, yet we cannot say, even in our most gloomy moments, that 
we labour in vain or spend our strength for nought. * The Lord of hosts is with us, the 
God of Jacob is our refuge.' " 

At the same District Meeting, Mr. Cross again obtained leave to go 
to the colony, believing that another year in Fiji would kill him. Just 
then came the sad news of Mr. Waterhouse's death. His loss Avas 
deeply felt ; for he had become most intimately acquainted with every 
detail of the Mission, and had shown the greatest interest in all. Mr. 
Cross once more permitted his zeal to go be^^ond due care for his 
health, and, feeling how slender a staff of labourers were present to do 
the great w^ork he loved so well, he consented to remain, on condition 
that he should reside with Mr. Lyth, who, writes Mr. Hunt, " had been 
made instrumental, in the hands of God, in raising Mrs. Hunt from the 
margin of the grave, during the previous year ; and it was now fully 
believed that his professional attention and society w^ould be of essen- 
tial use to Mr. Cross. He could not have removed with comfort to 
the colony, if any Station was to be given up in consequence. It was 
far easier to die in the work than, under such circumstances, to leave 
it." This arrangement was carried into effect in September, when Mr. 
Cross joined Mr. Lyth at Somosomo, and Mr. Hunt went to supply his 
place at Viwa. The fatigue of removal, and want of efficient servants, 
added to the exhaustion caused by his disease, proved too much for the 
sick man, and, in spite of Mr. Lyth's diligent attention, he died on the 
15th of October, trusting and rejoicing in Christ. A house was built, 
in native fashion, over the grave of the JMissionary ; and beneath the 



SOMOSOMO. 24T 

same thatch were several tiny gi-aves, where the devoted men and wo- 
men of that Mission had laid their little ones who had died early in the 
land of strangers. Mr. Williams, on hearing of the death at Somoso- 
mo, at once set out from Lakemba in a canoe, in order that he might do 
all that sympathy could, to comfort the widow, and help in preparing 
for her departure with her five orphans when the Mission ship should 
arrive. He also prepared a neat wooden monument, with an inscrip- 
tion, to place over the grave of Mr. Cross.* 

At the District Meeting in 1843, the state of affairs at Somosomo 
caused the Missionaries gi-eat anxiety. Much of their best labour had 
been expended there, but with small visible result. Yet it seemed 
likely that to abandon the Station just then would be to imperil the 
safety of several infant Churches in other parts of Fiji, where the in- 
fluence of Somosomo was felt. It was also felt that it was not the 
place for a solitary Missionary ; so the Rev. Thomas Williams joined 
Mr. Lyth in August, and in September of the following year, on Mr. 
Lyth's removal to Lakemba, the Rev. David Hazlewood, who had 
lately arrived from Sydney, came to the Station. 

In June, 1845, Mr. Williams writes as follows : — 

" Our opportunities of preaching to strangers from other parts of Tuikilakila's do- 
minions have been unusually numerous. Seyeral hundreds of these strangers, influ- 
enced br curiosity, have visited our houses, and the little place in which we assemble 
for public worship ; and in these their attention has been directed to Jesus Christ, the 
friend of poor, sinful, deluded Fijians. We have also frequently, and, when practicable, 
regularly visited them and the Somosomo people in their respective habitations. We 
mostly find a welcome ; and the people often inquire, with a degree of seriousness, what 
constitutes the wide diflference between us and them ; but they scarcely dare think of 
embracing that religion which secures to those who cordially embrace it present and 
everlasting happiness. At the commencement of the year 1845, we were rejoiced to see 
a movement amongst some of the people in favour of Christianity ; but it was of short 
duration. It is true, a respectable Chief amongst the Somosomo people gave in his 
name as a Christian, in consequence of his wife having fallen down dead ; but, as he is 
so afraid of the King that he dare not unite with us, even in our regular Sabbath ser- 
vices, his union with us, under such circumstances, tends to discourage persons of the 
lower classes, who may think of following his example. Indeed, the people do not fear 
without a cause, the King having publicly repeated his determination to kill and eat any 
of his people who may profess and interest themselves in the religion of Jesus. He has 
further shown his dislike to religion, by his severe conduct to a few semi-Christian Ton- 
gans who reside here, on account of some of them expressing a determination to attend 
our Sunday services. As the King's authority here is absolute, the people do not dare 
to oppose themselves to him in such a matter as religion. The excellency of religion 
is but partially perceived by them, whilst they have the most debasing idea of their 
King's power." 

* Memoir of the Rev. William Cross, Wesleyan 2fissionary to the Friendly and Feeje6 
Islands : with a short Xotice of the early History of the Missions. By the Eev. J. Hunt. Sec- 
ond Edition. London: Mason. 



FIJI AND THE FIJIANS. 

For nearly two years after this, did these devoted men toil wearily 
on, amidst the most disheartening opposition, before they could per 
suade themselves to leave Somosomo. The King still resisted the 
truth, and was constantly engaged in wars, while the people seemed to 
become more and more indifferent to the Gospel. At the District 
Meeting of 1847 it was therefore resolved to forsake this comparatively 
barren field, and give extra attention to other parts, where Christianity 
was received gladly, and where already it had worked great changes. 

When once the removal was fixed, the greatest care had to be taken 
to liide the fact from the natives. For some months the Missionaries 
were quietly at work preparing to go. They managed to get away 
some boxes of clothes and articles of barter, and almost all their books 
and other goods were packed ready to put on board the " Triton," 
when she should arrive. Most of the screws were taken out of the 
hinges of doors and windows, so that everything could be removed on 
the shortest notice. While all this was going on, the " Triton " an- 
chored ofiT Somosomo, quite late on the evening of the 28th of Septem- 
ber. Two of the brethren — Messrs. Lyth and Calvert — who had come 
from Lakemba to help in the removal, went ashore at once, giving or- 
ders for the boats to be at the beach early the next morning. At day- 
break, the native servants, a few Tongans, and two or three Viwa people 
assisted the sailors in carrying the baggage to the boats, which was done 
very quickly and quietly. The fact that the premises were a little way 
out of the to^vn helped to keep the removal more secret. After the boats 
had safely deposited the most valuable articles on board the ship, the 
Missionaries went to the King, and told him calmly, that as he was 
engaged in war, and not disposed to attend to their teaching, and as the 
Mission families had suffered very much from sickness, they had deter- 
mined to leave Somosomo for a time, and dwell in some other part of 
Fiji, where the people were anxious to become Christians. Having 
thus taken formal leave, they got all available help to forward the re- 
moval of their goods, so that when the young men returned m the 
evening from the fields, and crowded about the premises, there was 
nothing of value left on shore. Some of the natives were very trouble- 
some, and several things were purloined. " Where are you going 
with that door ? " asked a Missionary of a man who was hurrying off 
with a large door. " I'm taking it down to the boat, Sir." " Well, 
but you are taking it the wrong way for the boat ; you must turn this 
way." And so he did ; but a good many things went the wrong way 
before all was done, yet far less was lost than had been expected. The 
chief annoyance to the natives was the consciousness that they were 



SOMOSOMO. 249 

losing a source of wealth and honour. Towards evening a tiresome old 
Chief took up a board, and Mr. Williams stopped him ; whereat the 
old fellow was very angry, and seized his great club, vowing that he 
would there and then kill the Missionary. Mr. Calvert interposed, and 
begged the old Chief to be quiet, and comfort himself by taking off 
the board ; but the ship's crew were much alarmed, and seemed glad 
to get on board with their charge. That night all the Mission party 
slept on board, leaving nothing but fragments of flooring, etc., ashore ; 
and the next morning the " Triton " left Somosomo. 

The actual amount of good accomplished by the Missionaries at 
Somosomo cannot well be estimated. There was little success to show, 
according to the ordinary rule of statistical return ; but a very impor- 
tant work was effected nevertheless. The people were dark and bad 
beyond other Fijians, of haughty disposition and diabolical temper, and 
exercised great influence at Mbau, Lakemba, and almost all parts of the 
great adjoining island of Vanua Levu. Thus, though the Missionaries 
made but little visible impression on the Somosomans themselves, yet 
all that was done among them told upon the work through a great part 
of the group. And even in the people among whom they toiled some 
good general results could be seen. Brethren on distant Stations visited 
by the Somosomans could see a great difference in the behaviour of 
these abominable cannibals. The preaching and prayers, the daily con- 
versation and endurance of the labouring and suffering servants of 
Christ, produced some beneficial effect. The men of Somosomo were 
thereby restrained from hindering the work at Lakemba, and other 
places to which it had now spread through their wide dominions. 
During the residence of the Missionaries here, many visitors from other 
islands had called, and taken home with them the glad tidings which 
they heard proclaimed. Some actual conversions took place in Somo- 
somo. Among them was that of a foreigner who was left sick, under 
the care of the Missionaries, by a whaler. He forsook Popery, which 
had for years kept his mind in darkness, and died happy in an assur- 
ance that he was justified by faith in the Lord Jesus Christ. 

While this Station- was kept up, those who laboured there had more 
leisure than on the other Stations, and diligently used it in studying the 
language, and working at translations. It was now that Mr. Hunt gave 
that close attention to the written word of God, which enabled him, a 
few years after, to furnish such an admirable Fijian version of the New 
Testament. 

One great good which the Missionaries and their wives devoutly 



250 FIJI AND THE FIJIANS. 

acknowledged, and for which the native Churches everywhere had cause 
for gratitude to God, was the discipline of suffering and patience which 
their residence at this place of horror brought upon them. Men and 
women who had so triumphed in the strength of grace as to keep up a 
good courage, and endure untold hardships and miserable disappoint- 
ment, " as seeing Him who is invisible," were found nerved with a 
wonderful power when they came to carry on the same work under 
other circumstances. Of those who yet survive, more personal mention 
may scarcely be made ; but the reflection can hardly be omitted here, 
that the exalted piety and unconquerable zeal of John Hunt were greatly 
matured and refined in that Somosomo furnace ; and here, too, David 
Hazlewood became baptized with a large measure of the same spirit 
which also enabled him to persevere even to the death, while he gathered 
those stores of philological information which enabled him afterwards 
to bless the Mission with his excellent Fijian Grammar and Dictionary. 

After the giving up of this Mission, two French priests made an 
attempt to establish Popery on the island, and settled on the spot 
where the Mission premises had formerly been. The natives soon 
found that these new teachers were very different from those who had 
just left them. They were irritable and easily annoyed, and most 
indefatigably, therefore, the people teased them in every possible way, 
despising them and their instructions. This was also caused largely by 
the bad policy of the priests in beginning at once to abuse the late 
Missionaries. Now the natives of Somosomo, though they were sadly 
regardless of the good things which these Missionaries told them, yet 
admired them very much, and had many opportunities of enjoying their 
kindness ; and now, ever since they left, had felt very sore that they 
had lost such valuable friends. So when the " padre " began to abuse 
the former teachers, and exhort these Heathens to become KatoliJca, 
they were greatly put out, and deemed the request a preposterous and 
inexcusable piece of impertinence. Hence it was, that after enduring 
for a while, the " fathers " were glad to get away. 

The subsequent history of Tuikilakila may here be recorded. In 
1853, after he had succeeded his father in the government, and therefore 
assumed the royal name of Tuithakau, he planned a visit to the superior 
King of Mbau, who w^as then in some difficulties. For this purpose the 
" Packet," belonging to William Owen, Esq., of Adelaide, was engaged, 
and loaded with a vast amount of Fijian property for tribute. About 
a hundred of his people formed the retinue of the Chief. In considera- 
tion of property received, and in payment of passage and freight, the 
small island of Kioa, in the straits of Somosomo, was ceded to Mr. 



SOMOSOMO. 



251 



Owen, the deeds being properly drawn up at Sydney, and now signed 
in the presence of several witnesses. The vessel reached Mbau safely, 
and Tuithakau expressed great pleasure at again meeting his old friend 
Mr. Lyth. 

There seemed to be some encouraging signs in the case of Tuithakau ; 
but at heart he hated the Christians still, and allowed and encouraged 
his sons to persecute such of them as lived on islands, near Lakemba, 
subject to him. In one case the Teacher's wife was shamefully ill-treated 
by these savages, property of the Christians forcibly taken, a chapel 
burnt, several of the lotu people killed, and the lives of others attempted. 
Some who were spared revolted, while others who kept to their religion 
had to flee to Lakemba. None of the Teachers were allowed to remain. 
In the mean time, the King found himself in trouble at home. " Being 
often reproved," he had " hardened his neck," and, one night in Febru- 
ary, 1854, he was murdered while asleep on his mat, at the instigation, 
if not by the hand, of his own son. That son was also killed, to revenge 
the father's death, by his brother, who himself was soon assassinated. 
Then the town of Somosomo, where the Missionaries had laboured so 
long, and where that people of proud wickedness had despised their 
word, soon became utterly deserted. Civil war, in which brother was 
set against brother, and cousin against cousin, in deadly defiance, made 
the land desolate, and many fell. 

Since then the truth which the rejected Missionaries left behind them 
has sprung up in marvellous growth. The remaining Chiefs and people 
have become humbled, and many thousands in Somosomo and its domin- 
ions are giving up their heathen practices, and show the most anxious 
eagerness to have Missionaries among them once more. As a proof of 
their sincerity, they have, in many places, built a chapel and Teacher's 
house. But, as yet, the Station has not been reoccupied, simply for 
want of means. The claims of the work in other parts of Fiji, where it 
has so widely spread, require all the help which is at present available, 
and far more. In the mean time, the multitudes of Somosomo and its 
dependencies are waiting ready to put themselves under the guidance 
of the Misionary. When can their want be supplied ? 



17 



CHAPTEE III. 



ONO. 



We now come to one of the most remarkable chapters in the history 
of the Fijian Mission. The scene of the events to be recorded lies far 
away from the rest of the group, and at the point most distant from the 
place the Mission to which has just been narrated. About a hundred 
and fifty miles, south-by-east, from Lakemba, to which it is tributary, is 
a cluster of small islands, forming the most southerly extremity of Fiji. 
The chief island of this little group is Ono.- 

In 1835, the same year in which the Missionaries first came to Fiji, 
Ono was visited with an epidemic disease which killed many of the 
people, and, together with the destructiveness of late wars, thinned 
their numbers in such a way as to excite great uneasiness and alarm. 
Offerings of food and property were brought in plenty to the gods of 
Ono, and the rites of their worship were observed with all zeal and 
perseverance ; but no relief came. Just at this time, one of the Chiefs 
of the island, named Wai, went to Lakemba, bearing the accustomed 
tribute. While there, he met with Takai, a Fijian Chief, who had visited 
Sydney,. Tahiti, and the Friendly Islands, and had become a Christian. 
From this man Wai first heard about the true God ; though his infor- 
mation amounted to little more than the fact that Jehovah was the only 
God, and that all ought to worship Him. Carrying this scanty supply 
of truth with them, Wai and his friends went home. But far more 
precious than the cargo of tribute they took away was the first glimpse 
of light which they brought back. The introduction of that first element 
of Christianity, though but dimly understood, was the beginning of a 
new age of healing and of gladness to those lonely isles. 

Tlie Ono Chief and his companions felt well assured that their o^vn 
gods could not deliver them from the present calamity, and therefore 
resolved to forsake them and pray only to Jehovah, of whom they had 
lately heard. Several more approved of their purpose, and determined 



ONO. 253 

to join them in the new worship. The late visitors to Lakemba had 
also heard something concerning the Sabbath institution, and resolved 
to set apart every seventh day as holy, to be used only for the worship 
of God. Food was accordingly prepared for the Sabbath, and the best 
dresses were put on, and the bodies of the worshippers anointed more 
profusely than usual with oil. But on meeting together, they found 
themselves in a great difficulty about the conduct of the service. None 
of them had ever tried to pray ; but they had always been accustomed 
to employ the mediation of priests in their religious observances. A 
heathen priest was therefore waited upon, and informed of the purpose 
and perplexity of the people. Whether moved by his own good tem- 
per, or by fear of the consequences of refusal, the priest consented to 
become chaplain; and in this strange groping way did these Ono 
Heathens feel after the Lord, if haply they might find Him. When all 
were seated, the priest offered prayer in terms after the following 
fashion : " Lord, Jehovah ! here are Thy people : they worship Thee. 
I turn my back on Thee for the present, and am on another tack, wor- 
shipping another god. But do thou bless these Thy people : keep them 
from harm, and do them good." Such was the first act of worship 
rendered to the Almighty in the far-off island of Ono. After it was 
over, the people returned to their usual work for the rest of the day, 
and, with the Heathen priest still for their minister, tried to serve God, 
as well as they knew how. But they were not satisfied, and a great 
longing grew up among them to have some one to teach them the way 
of the Lord more perfectly. A whaler, on her way to the Friendly 
Islands, called at Ono for provisions, and a passage was engaged on board 
of her for two messengers, who should lay the case of the people before 
the Missionaries at Tonga, and beg them to send a teacher. The return 
from such a voyage is a long affair in those parts ; and since the time 
when Wai came back from Lakemba, after having heard of the lotu^ 
many months had passed. 

The Lord, who knew the desire of those simple hearts, making such 
clumsy efforts to struggle up to him out of their old religion of false- 
hood and crime, was not unmindful of their prayer. In May, 1836, a 
canoe left Lakemba bound for Tonga, having on board a number of 
converted Tongans. The wind was contrary ; the canoe got out of her 
course, and drifted away to Vatoa or Turtle Island, not more than fifly 
miles from Ono, and between it and the main group. A young man 
who had taken at baptism the name of Josiah, was one of these Chris- 
tians, and conducted their worship during the voyage. He heard that 
the people at Ono were inquiring for light, and immediately hastened 



254 FIJI AKD THE FIJIA^S. 

to tell them all he could of the Gospel. Greatly did the little company 
of truth-seekers rejoice when this young man came among them, bring- 
ing the light they had so earnestly desired. Josiah at once took the 
place of the old priest, and, day by day, led the devotions of the few 
who would worship God. On the Sabbath he tried to teach them more 
fully. Soon the little company grew to forty persons, and a chapel 
was built to hold a hundred people. The whole of the Sabbath was 
now hallowed, and some learned to pray for themselves. 

In the mean time the two messengers had got to Tonga, where they 
learned that two Missionaries had been sent to Lakemba, and that they 
must apply to these for such help as they required. On returning Avith 
this message, the men were astonished to see how great a change had 
taken place during their absence, and the general desire was very strong 
that a fully qualified teacher should be obtained. But the voyage to 
Lakemba and back was long and beset with dangers for the native 
canoes, and teachers were very scarce. 

Yet the Lord was watching over the springmg of the new life in" 
Ono, and again sent help. A wild youth belonging to the island had 
wandered as far as Tonga, Avhere he heard and felt the truth. Coming 
to Lakemba, he became soundly converted, and continued there for 
several years a consistent member of the Church. Under the care of 
the Missionaries he quickly acquired knowledge, and applied himself 
with great energy, so as to be able to read and write well. He was 
made a Local Preacher, and, after a time, sent back to his o^vn land 
" to preach the unsearchable riches of Christ." 

It was not until the beginning of 1838 that this Teacher, Isaac 
Ravuata, could get a chance of going to Ono. This delay, however, 
had the great advantage of leaving him longer under the care of the 
Missionaries, and thus fitting him the better for taking charge of a new 
Church at such a distance form their Station. On Isaac's arrival in 
Ono, he found that a hundred and twenty adults had already given up 
their old idolatry, and declared themselves worshippers of the true 
God ; and, considering the scanty instruction they had received, these 
people were living remarkably well-ordered lives. They received 
their new Teacher, for whom they had waited so long, with great de- 
light, and greedily drank in the lessons he taught them, doing all they 
could to secure his comfort by supplying him with abundance of food 
and clothing. 

Isaac sent back word by the canoe which had brought him to his 
friends, that he was in want of books. Mr. Cargill's " time was al- 
ready occupied in preaching four times on every Sabbath and several 



ONO. 255 

times during the week, in translating a portion of the Scriptures, and 
in other missionary engagements ; yet he felt great pleasure in spending 
a portion of his time in writing elementary books, to supply, in some 
measure, the great demand, and instruct the natives in the doctrines of 
the Bible. He wrote many copies of the First Part of the Conference 
Catechism, and forwarded them to Ono by a native canoe." Mrs. Car- 
gill helped her husband in this labour of love. 

" Some of the converts at Ono were so desirous of receiving in- 
struction from the lips of a Missionary, that they undertook a voyage 
to Lakemba for that purpose. The canoe in which they sailed was 
manned principally by Heathens from Lakemba ; and whilst they were 
performing the voyage, a bird called lawedua, (" one feather," which is in 
its tail ; the common tropic bird,) and considered sacred by the Fijians, 
in consequence of its being supposed to be the vehicle by which a cer- 
tain Fijian deity is conveyed from one place to another, lighted upon a 
part of the canoe, and was caught by a heathen native. All the Hea- 
thens in the canoe sat down, in order to salute and reverence the sacred 
personage, whom they believed to be represented by their visitor. One 
of the Ono Christians, named Ndrala, a young man of genuine simplic- 
ity and much fervour, affected by the humiliating superstition of his 
countrymen, and influenced by a desire to enlighten their minds, assured 
them that the bird was neither divine itself, nor the representative of a 
divinity ; and requested them to let him make an experiment with the 
imaginary god. They refused to allow him to handle the bird. Ndrala, 
however, was intent on his purpose, and, watching a favourable opportu- 
nity, seized the object of the adoration and homage of his fellow voy- 
agers. He then told them that it was his intention to kill and eat the 
bird ; at the same time assuring them that if it really were a deity, it 
would save itself by flight ; but that if it were merely a bird, he should 
be able to execute his intention. The Heathens beheld him in silence, 
and in considerable apprehension respecting their safety for allowing 
such sacrilegious language and conduct. The young man killed the ob- 
ject of their worship, and, having made a repast upon it, appealed to 
the spectators respecting the divinity of the bird. He then assured 
them that it was merely a creature, and not a god ; and that its death 
was a sufiicient proof of the accuracy of his statement." 

This same man turned out well. He was baptized on his arrival, 
taking the name of Lazarus. While at Lakemba, he was a great com- 
fort to the Mission families, giving them every possible help, and even 
washing clothes for them. A man of such influence and good will was 
of great value at the beginning of the Mission. His religion was 



256 FIJI AKD THE FIJIANS. 

thorough and intelligent, and his attendance at all the religious services 
regular. He kept close to the school, and resisted all temptations to 
lead him aside from his purpose in coming to Lakemba. He learned 
to read and write, and, being anxious to do good, was employed as a 
Scripture Reader and Exhorter, and afterwards as a Local Preacher. 
He is now a Teacher in a distant part of Fiji, where he has made great 
sacrifices for Christ, during a long siege of the district and town where 
he resides, and to which many native Christians fled when burn«t out of 
their former dwellings. Lazarus Ndrala, though not very gifted, has 
been a most useful man. His decision of purpose at the beginning, — 
lea\ang his native land to gain new Christian privileges, — the diligent 
use he made of his advantages, his willingness to go anywhere and haz- 
ard his life, and his uniform and entire devotedness to the cause of 
Christ, have contributed, by God's favour, to make him a great blessing 
to Fiji. 

On the arrival of John Havea, a Native Teacher from Tonga, he 
was sent, by the first canoe which sailed that year, to take charge of the 
Church at Ono. He rejoiced to find that so many were Christians, and 
a considerable number so in name. 

In May, 1839, the Missionaries planned a visit to Ono ; but the 
wind was unfavourable, and the owners of a small Fijian vessel, which 
had been engaged for the voyage, refused to go. All available help 
was sent to aid in carrying on the remarkable religious movement in 
this distant part. In August, Lazarus Ndrala, accompanied by another 
Tongan Teacher, Jeremiah Latu, went to Ono, carrying a supply of 
copies of the First Catechism. The staff of Teachers was thus increased 
to four. The returning canoe brought back good news. One hundred 
and sixty-eight men and one hundred and sixty women had become 
worshippers of the Lord. After using, for some time, the houses of 
different converts for their devotional services, a chapel had been built 
at each of the three principal places ; in one case the building measured 
fifty by twenty-five feet, and was yet too small. The Christian crew 
of the canoe gave a good report of the progress and effects of Christian 
ity at the two inhabited islands of the Ono group. They stated that 
the chapels were crowded to overflowing ; that the converts were most 
anxious to be taught, and had scarcely allowed them to sleep at nights, 
so eager were they to get as much knowledge as they could from their 
visitors during their stay. They earnestly entreated that a Missionary 
would visit them, to administer the sacraments, and marry them with 
religious rites. 

By the same canoe intelligence came to Lakemba that 1 he little isl- 



ONO. 26T 

and of Vatoa — the nearest to the Ono cluster — had become lotu. One 
of its inhabitants had been converted at Lakemba, and, on his return 
home, had persuaded the people to forsake their old religion. When 
the Lakemba canoe, with the Teachers on board, called on the way to 
Ono, the good work was greatly helped by their visit, so that all the 
inhabitants, sixty-six in number, professed Christianity, and begged for 
a Teacher. 

Among the directions given by the Wesleyan Methodist Missionary 
Society to its Missionaries is found the following : " No man living in 
a state of polygamy is to be admitted a member, or even on trial, who 
will not consent to live with one woman as his wife, to whom you shall 
join him in matrimony, or ascertain that this rite has been performed 
by some other Minister : and the same rule is to be applied, in the 
same manner, to a woman proposing to become a member of Society." 
To this rule the Missionaries strictly adhered. Any man, having more 
than one wife, who offered himself as a candidate for membership, was 
required to select one to whom he should be duly and religiously mar- 
ried, and reject all the rest. In some establishments, of course, such a 
change was of great importance, and considerable difficulties seemed to 
stand in the way. It is these difficulties that have made some, even in 
high ecclesiastical position, plead for the toleration of polygamy in the 
case of those who are converted while living in its practice. But these 
difficulties have always been found to give way before a clear assertion 
of the right, and an unbending exaction of its observance. The practice 
in question is " only evil continually." It is discountenanced and con- 
demned by Holy Scripture. It forms an unfailing source of domestic 
misery, family quarrels, and civil war. It dooms the children to neg- 
lect, and teaches them little but to hate the other children of the same 
father. Without fear or favour, therefore, the Missionaries in all cases 
enforced their rule in this matter, and found that here as elsewhere 
difficulties yielded to the firm maintenance of right principle. Tlie 
ultimate injury done to the dismissed wives is not so great as appears 
to those at a distance. It must be remembered that their position, with 
the exception of that of the chief lady, was merely one of concubinage, 
in which they were always exposed to the capricious tyranny of their 
lord, and the more malicious despotism of the favourite wife, while, 
among themselves, perpetual jealousies made peace impossible. An- 
other important fact must be borne in mind. Polygamy is actually 
confined to comparatively few. It is only the wealthy and powerful 
who can afford to maintain such an expensive indulgence. Hence there 
are always to be found husbands for the discarded women, who " go 



258 FIJI AXD THE FIJIANS. 

off" the more readily for the prestige of having belonged to a high- 
rank house. At Ono the people were fully prepared to yield to the 
Scripture law, and waited anxiously for the coming of the Missionary 
to join them in holy wedlock. 

Tlie other Missionaries were now scattered in different parts of Fiji, 
leaving Mr. Calvert alone at Lakemba, with more than twenty islands 
forming the " Circuit" over which he had to watch. Tui Nayau, the 
King, and most of the Chiefs and people, were still heathen. Ono was 
a long way oif, and, moreover, to windward. The voyage in a canoe 
was perilous, and took several weeks and sometimes months of absence. 
Neither was a canoe, large enough and sufficiently sea-worthy for such 
a journey, to be easily obtained. Yet the claims of Ono were very 
strong. The work of God had greatly and marvellously grown there, 
and the report of it was noised abroad throughout Fiji. The new and 
unorganized Church was pleading hard for a pastoral visit, and their 
plea moved the Missionary's heart deeply. But there was another 
difficulty that troubled him more than the long and dangerous voyage 
in the frail canoe. His wife and little one must be left alone while he 
was away, — a position the painfiilness of which cannot be realized by 
those who know not what it is to have lived among such people a as 
the Fijians. In sight of all the difficulties, and of this last most of all, 
the Missionary wavered. Mrs. Calvert said, " Do you intend to go ? " 
" How can I ? " he replied. " Why not ? " she quietly asked. " How 
can I," said he, " leave you alone 1 " Let her answer be remembered : 
" It would be much better to leave me alone, than to neglect so many 
people. If you can arrange for the work to be carried on here, you 
ought to go." Yes, let that answer be remembered. Let it be borne 
in mind to reproach some of us for the wretched pittance of service we 
eke out to God, and call it " a living sacrifice." Let it be borne in 
mind when the world vaunts its heroism. It was not the cold word of 
an impassive indifference that cared for nothing, nor the rude boast of 
an unnatural and indelicate strong-mindedness. Tlie heart from which 
that strong word came was as gentle and loving, as warm and as womanly, 
as any that ever crowned a man's life with wealthy joy. But it was 
" strong in the Lord." Let professing Christians, lolling on the pillows 
of lazy comfort, and thinking to purchase exemption from active service 
for God by the appearance of their names in the columns of respectable 
" Reports," — let them go and study the scene just described, in that 
lone Mission-house at Lakemba. And let timid, tender hearts, fearing 
the roughness of the way of service in which their warm love for 
Christ would led them, gain cheering and help from seeing how, all 



om. 259 

the world over, the Master's word is good, " My grace is sufficient for 
thee." 

Let the Church thank God that He has provided such women for 
such a work as that of the Fiji Mission. In all cases they have been 
helps meet for men engaged in that great and perilous enter- 
prise. They have never hindered their husbands ; but, as in the case 
just given, from them has ever come a cheering voice, urging on the 
work. 

Mr. Calvert now resolved to visit' Ono as soon as he could find a 
suitable craft in which to make the voyage. The necessity was made 
to appear more urgent by fresh news received. In compliance with 
the request of the Vatoans, a Native Teacher — a man of great sincerity 
and earnest prayer — had been sent to them; and the canoe which 
conveyed him was ordered to go on to Ono, and fetch food, which was 
very scarce about Lakemba in consequence of a hurricane. On 
December 26th the canoe returned, heavily laden with yams, which 
were greatly needed by the Mission family ; and news came by the 
same means that the presence of the Missionary was more required 
than ever. The lohc was advancing in Ono, and confirmed at Vatoa ; 
but, at the former place, the head Teacher had proved unfaithful. 

Something may be said very fitly here about the use of native 
agency in carrying on such a Mission as this. In very many cases the 
native converts have, after due training, proved most valuable helpers 
in the work of evangelizing. Men of heroic boldness, of unwavering 
devotion, and blameless integrity, have thus been found and employed 
with great success. But the whole history of the Mission has proved 
that the Native Teachers must be under the direct guidance of the 
Missionary, as they are not equal to the management and control of an 
infant Church. In the case of the Ono Teacher, there seemed to have 
been, first of all, carelessness in the performance of his work, and then 
a proud assumption of dignity, followed too soon by a fall into sin. 

A further motive was thus given for the visit of the Missionary to 
this distant Station ; and happily just at the time a brother-in-law of 
King George of Tonga was at Lakemba with a large canoe, and con- 
sented to take Mr. Calvert to Ono, who accordingly embarked on the 
last day of 1839. 

Vatoa was reached in a few days, and here things were going on 
well. During the five weeks in which the Teacher had been on the 
island, great progress had been made, and the Missionary found that 
the Chief could already read better than his instructor. This man had 
also selected his oldest wife, who had borne him children, and was now 



260 FIJI AJ^TD THE FIJIAJS^S. 

married to her with religious form. Eleven other couples were united, 
and two persons baptized. Going on to Ono, Mr. Calvert baptized 233 
persons, and married 6Q couples. Many gave clear evidence that they 
had been already baptized by the Holy Ghost, and were leading 
blameless lives. The work which had been accomplished was wonder- 
ful and cheering. Among the Christians the Sabbath was strictly 
observed, and the schools, and various religious services regularly 
attended. Several young men offered themselves as Teachers, to go, 
after due training, to preach the Xjospel in other parts of Fiji. 

But all this had not come to pass without rousing the alarm and 
ill-will of the heathen part of the inhabitants, who had all along per- 
secuted and annoyed the loiu people ; and now, seeing that the new 
religion was growing so fast, and taking such firm root, they proceeded 
to more open acts of opposition, and it was feared that there would be 
a fight before the Missionary left the island. One of the converts, on 
becoming married to one woman only, had discarded a former wife 
who was related to a Heathen of great self importance, and who took 
up the matter as a serious offence. Mr. Calvert, however, succeeded 
in making matters smooth before an actual rupture took place. 

The change accomplished in these Ono Christians was not one 
merely of profession, but genuine and thorough.. Many were fully 
reclaimed from their past bad habits, and rejoiced continually in God, 
showing the greatest interest in the spread of the Gospel, according to 
the teaching of which they tried to shape their lives. 

Among the candidates for baptism at Ono was a young lady named 
Tovo, of the highest rank in the island, who had become truly con- 
verted. She could read well, was very active in teaching, both at the 
school and in private, and showed great diligence in visiting the sick, 
and doing all manner of good. According to custom, she had been 
betrothed in infancy, and her future husband was the old heathen 
King of Lakemba. This was well known, and Mr. Calvert refused to 
baptize the girl unless she resolved that, at any cost, she would refuse 
to become one of the thirty wives of Tui Nayau. Tovo declared her 
firm purpose to die rather than fulfil her heathen betrothal. The old 
Chief her father, and all the Christians, resolved to suffer anything 
rather than give her up. When this was made quite clear, the girl was 
baptized, taking the name of Jemima. 

After an absence of twenty-two days, Mr. Calvert got safely back 
to Lakemba, rejoicing greatly in what he had seen at Ono. He imme- 
diately informed the King of Tovo's baptism, and showed him that she 
could not now become one of his many wives. But the Heathens at 



ONO. 261 

Ono saw the importance of the crisis, and were quietly urging Tui 
Nayau and his Chiefs to demand Jemima. Whereupon the King 
equipped a fleet of eleven canoes, to go to Ono, manning several of 
them with fighting men. Hearing of this, the Missionary went to him, 
and, presenting a whale's tooth, said, " You are preparing to voyage to 
Ono. I understand that you intend to compel Jemima to be brought 
to you. I beg you will not do so, but allow her to remain at her own 
island, a Christian." 

" O no ; I am only going there for tribute, — sinnet, cloth, and pearl 
shells." 

" If so, why do you take your warriors with you ? I should have 
thought that, if you were merely going for tribute, you would have 
taken sailors ; but, instead of that, you take a number of warriors." 

" O, they are good sailors also. I shall manage very well with 
them." 

" Tui Nayau, before I leave you, I warn you faithfully. I love you, 
and therefore warn you. God's people are as the apple of His eye. In 
thus fetching the girl, you are fighting against God. You will imperil 
your own safety if you go on such an errand. Remember that on the 
sea, and at all the islands between Lakemba and Ono, the Lord Jehovah 
rules supreme, and can easily punish you if you are found fighting 
against Him. Take care what you are about." 

" O no ; I don't intend anything of the kind. I am only just going 
to my own island, to fetch tribute, as I have done before." 

Finding that he could get no acknowledgment or concession, Mr. 
Calvert said, in parting, " I hear what your mouth says, but do not 
know what your heart intends. I do not know what you really 
purpose ; but forewarn you, that you are risking your own safety, if 
you attempt to fetch that girl from Ono." 

On the Sunday, the King sailed with his warriors. He had been 
requested to delay starting till the Monday, as two of the canoes, on 
one of which was his brother, were manned by Christian Tongans. He 
refused, telling them to follow the next day. The voyage went on 
prosperously, and the party stopped night after night at the various 
islands lying in the route. Thus they visited Komo, Namuka, Ongea ; 
and at last reached Vatoa, within a short day's sail of Ono. There 
Tui Nayau threw oflT all disguise, and by his ill-treatment of the Vatoan 
Christians showed plainly what he purposed at Ono. Food and prop- 
erty were wantonly destroyed, and no one might complain, as the 
people had committed the great offence of having become Christians 
before their King. Wishing to make very sure, the expedition waited 



FIJI AND THE FIJIANS. 

several days for a fair wind. Four canoes, carrying men of the sailor 
tribe, who live by piracy and pillage, were sent on at once, to be ready 
for any emergency, and to do the King's will, should any disturbance 
arise. These canoes, with about a hundred souls on board, were never 
heard of again. Either they went down at sea, or were cast on some 
island, when they would, according to law, be killed and eaten by the 
inhabitants. 

A fair wind came, and the King started with two canoes manned by 
heathen Tongans. But the wind shifted, and though they sighted Ono, 
the could not lie up for it. The canoes were brought as near to the 
wind as possible, and tried to beat ; but, do what they would, they still 
drifted to leeward. They saw the reef and high land, when the wind 
freshened, and they were obliged to strike sail. The masts were low- 
ered, to let the canoes drift us easily as possible, and all chance of mak- 
ing Ono was gone. Things were now in a bad way with them. The 
breeze got stronger, and the sea was very rough, making the canoes 
pitch and labour terribly. Then the canoe-house was loosened, and the 
sailors were in great fear ; for, even if they escaped the waves, they 
knew not to what shore they might drift, to perish more miserably by 
the hands of the natives. As the night closed over them, the King 
seemed to give up all hope of escape. He thought of the Missionary's 
warning, and was very fearful. Making up his mind to die, he oiled 
himself, put on his royal dress and a beautiful necklace, and awaited his 
fate. He prayed to his god, promising great offerings, and the sacrifice 
of a large pig fed by his own hand, if he should return safely. Next 
morning, both crews were delighted to find themselves in sight of each 
other, and far away from Kandavu or Viti heyu, at neither of which 
islands could they have landed in safety. During the day they got to 
Totoya, where the indirect influence of Christianity had already pro- 
duced a change, and where the King and the Tongans were known and 
respected. After receiving for several days kind treatment, for which 
the Totoyans would expect a generous return on their next visit to La^ 
kemba, the wind became fair, and the two canoes started for Lakemba. 
Immediately on their return, the King begged the Missionary that his 
" words of warning might never follow him again." He was very kind 
to Mr. Calvert ; and when the Tongan sailors were expecting a feast 
on the great pig that was to be sacrificed to the god, they heard, to 
their infinite chagrin, that it had been sent to the Missionary, who had 
already salted it down. Thus did the King unmistakeably declare his 
conviction that he owed the preservation of his life to the mercy of the 
Missionary's God. 



ONO. 263 

It has already been mentioned that two canoes belonging to Christian 
Tongans had not started with the rest from Lakemba on the Sabbath : 
they left the next day, and joined the King at Vatoa, bringing with 
them Toki, the King's brother, and his Fijian followers. This man was 
inveterate in his opposition to Christianity, and had been one of the 
principal movers in the present expedition. It is not a little remark- 
able that these two Tongan canoes, manned with Christians, left Vatoa 
in company with the King, and reached Ono in safety, while the other 
canoes, which were much superior craft, drifted away, and were almost 
lost. 

Toki first landed at the small island of Ndoi, whence news was taken 
the same evening to Ono, that he had come for the purpose of taking 
Jemima by force. At this crisis the lotu people resolved to stand firm, 
and defend themselves, determining to suffer destruction rather than 
give up the girl. The Heathens round them, who had been so bitter 
against Christianity, now feared the injury that would come to their 
own lands, and to such of their relatives as belonged to the lotu. See- 
ing the firmness of the Christians, and finding that they were already 
beginning to fortify their town, so as to be ready for Toki's attack the 
next morning, they went and freely offered to make common cause with 
them against the King's brother. All the houses, therefore, were at 
once forsaken, and the people assembled in a good position, which they 
worked hard all night to fortify. A messenger came to Toki, informing 
him that all the Ono people were one in their intention to resist his 
attack ; but were quite willing to feed him and his people, if he came 
peaceably, and to present the usual tribute. He immediately sent back 
two messengers, to say, with all respect, that he had come in peace, and 
intended no harm ; that, if he had entertained the thought of war, he 
should have sent them a message to that effect, in Fijian style, that they 
might have been prepared. Arrangements were at once made for 
Toki and his party to land quietly at Ono. The people again dispersed 
to their houses, and set to work to prepare food for their visitors, whose 
conduct, however, was by no means friendly, so that a close watch was 
kept on them. The Heathens kept guard while the Christians were at 
worship, and the Christians watched while the others presented property 
or food, or were engaged in the native dances. Three months passed 
thus, when, no news having being heard of the King and his party, Toki 
received the usual tribute, and returned to Lakemba. But his visit had 
made him hate the lotu more bitterly than ever. He was annoyed at seeing 
the Ono people so firm, going about armed, and forbidding dances and 
drum-beatings on the Sabbath, because it was contrary to the new relig. 



264 FIJI AXD THE FIJIANS. 

ion. The object of the voyage was utterly lost, and fresh and more 
decisive measures were talked over for the suppression of Christianity. 

But in all these things the good cause prospered, and Christians in 
other parts were greatly enheartened by the noble firmness of the Ono 
people, while many others began to inquire what there could be in the 
new religion to make its professors so different from all other men. 

At last the Missionaries got the King to consent that Jemima 
should remain at Ono, whither the intelligence was at once sent that he 
was ready to receive the usual gift of property as a compensation. On 
the 18th of March, 1841, large balls of sinnet arrived from Ono, and 
were presented the next day, with several articles supplied by the Mis- 
sionaries, as the customary offering, which, being accepted, the girl was 
allowed to marry any other man ; but had she dared to do so before, 
the man's life would have been forfeited, and the island on which they 
lived subjected to severe punishment. Tui Nayau received the offering, 
but returned an equivocal answer. On the 20th, therefore, the Mission- 
aries went to his house with fresh gifts, urging him to fulfil his promise. 
But evil counsellors were round him, who were jealous for their native 
customs, and bitter against Christianity. Some time had elapsed since 
the King's disastrous voyage, and its wholesome lesson seemed forgot- 
ten. He was evidently anxious to have the girl. Besides, the Ono 
property was already in his house, and no one dared to remove it. 
Such articles as were known to have been supplied by the ISIissionaries 
were returned, with an intimation that Jemima must be brought. The 
Ono people were now in fear all the while they remained at Lakemba, 
and their failure excited much alarm among their friends on their return. 

About, four months later, in July, Mr. Waterhouse, the General 
Superintendent, paid his second visit to Fiji ; and, on hearing of the 
case of Jemima, went, accompanied by the Missionaries, to try to pre- 
vail on the King to forego his claim. " But," he writes, " under the 
influence of his Chiefs, he was in\'ulnerable ; and nothing now remains 
for her but a compliance with his wish, or death." 

The Ono Christians refused to take the girl to Lakemba, and would 
not let the Heathens meddl-e with her ; so the King sent a Chief whc 
had always been successful in collecting property at Ono ; but he also 
failed, and the King was afraid himself to venture again on such an 
errand. In these circumstances the Christians betook themselves to 
prayer, and stood firm. Several converts were added to their number ; 
but the help of the Heathens was gradually withdrawn afler Toki lefl 
the island, and, once more, the loiu people became exposed to persecu- 
tion from their own neighbours. 



ONO. 265 

After having held the District Meeting, Mr. Waterhouse sailed in 
the " Triton," with several of the Missionaries, to Ono, and on July 
28th writes, " Last night we reached Vatoa, distant from Lakemba 110 
miles. The natives came after dark in a canoe, in whicli Messrs. Hunt 
and Calvert went ashore to make arrangements for our work. This 
morning we breakfasted soon after day-dawn, and hastened to them, 
when we were received with a cordial welcome. I was much affected 
while hearing of the wicked and cruel conduct of the Lakemba Heathen, 
who, more than twelve months ago, visited this land in thirteen canoes ; 
and having eaten their yams, nuts, etc., wantonly destroyed what was 
unripe, leaving the Teachers exposed to famine, and then threatened to 
bind them, skin them, and dry them in the sun. On hearing this, a 
Christian Fijian, an important Chief, who had accompanied them, said, 
' I can bear with your eating, and wasting all their food ; but I cannot 
endure to see the servants of God used in that way ; and if it is done, 
we must make war ! ' The heroism of this man saved them ; and they 
set sail to Ono to compel a Christian woman to be the King's wife, he 
having thirty or forty before. They had not, however, proceeded very 
far, before four canoes were lost, and one hundred of them were 
drowned. * Verily, there is a reward for the righteous ; verily, there 
is a God that judgeth in the earth.' We called upon the Teachers, 
whose persons, houses, and gardens do them the utmost credit. Here 
is a beautiful chapel : the pulpit is made out of a solid piece of wood, 
which a native was oiling to make it shine. Our time was now taken 
up with examining the candidates for baptism, in baptizing them, in 
addressing them on the importance of the sacred ordinance, and their 
individual duty, as those who were baptized in the name of the Father, 
the Son, and the Holy Ghost. The number now baptized was fifty- 
three ; one couple was married ; and the whole company who attended 
the chapel had new native cloth dresses on, — men, women, and children. 
A more interesting sight I do not expect to see, especially when it is 
remembered that less than two years ago they were perfect Heathens, 
and that now they have all renounced Heathenism, and acknowledged God 
to be the Lord. While we were ashore, the ship had to keep out at 
sea, on account of the dangerous reefs ; and we used all diligence to 
get on board as soon as practicable. We had a good supply of whole- 
some food under a large tree ; our table, the ground ; our plates, the 
leaves of a banana tree ; our food, boiled fowls, fish, and yams ; our 
soup-plates, cocoa-nut shells ; our carvers, natives' fingers ; ourselves 
without knives, but thankful that we could use our hands ; our bev- 
erage, the milk of cocoa-nuts ; our towels, the green rind of the banana 



266 FIJI AJSD THE FIJIAIlfS. 

tree ; and every other thing to correspond : so that, with a good appetite 
and thankful hearts, we were as happy as our friends in England at 
their more sumptuous repast. Before dark we were not only on board 
the * Triton,' but had passed the reefs on which the American whaler 
* Shylock,' was wrecked thirteen months ago, and her crew saved ; and 
where formerly an American ship was lost, and her crew killed and 
eaten by Ono people visiting at Vatoa." 

On the following morning, the " Triton " was off Ono, and very 
soon, though the sea was rough, was visited by small canoes full of the 
natives, who were anxious to tell how things were going among them. 
The Missionaries now heard, for the firs-t time, that the island had been 
the scene of war for the last three months. It seemed that the Hea- 
thens had been persecuting the Christians, killing and eating their pigs, 
and stealing their food ; all which annoyance and loss was borne pa- 
tiently for a time, until, anxious for peace, the Christian Chief called a 
meeting and presented an offering to the other party, begging that their 
ill-treatment might cease, and quiet be restored. Several such meet- 
ings were held, but the few Heathens who were disposed for peace were 
overruled by the rest, who were bent upon destroying the lotu^ and 
went about armed, frequently threatening the Christians. Things went 
on thus for some time, until, one Sunday, as Enoch, a Tongan Teacher, 
was going, in company with another man, to preach, they were sur- 
rounded by a party who attacked them, and from whom they hardly 
escaped with their lives. An open declaration of war was thus made, 
and the Heathens took up their position on a hill, difficult of access, 
and protected by the embankments which they threw up. They met 
some Christians outside, and killed one and wounded another, and then 
fled, leaving the body. This being reported at the town of Ono Levu, 
just after the prayer-meeting one Sunday morning, the Christians went 
to fetch the corpse, and then returned to preaching. There was now 
regular fighting for several weeks, when, at last, the Christians took the 
enemy's position by surprise, leaving no chance of escape. To the as- 
tonishment of the Heathens, who had been so abusive and cruel, and 
contrary to all Fijian precedent, the lives of all the conquered were 
spared, and their ill-conduct freely forgiven. Hereby a greater victory 
was won ; for the hard hearts of the Heathens were softened by this 
unexpected and unmerited clemency, and no more opposition was 
shown to the true religion, but many who had before been its enemies 
now confessed its power, and sought Christian teaching. 

This was the eleventh day since peace had been made, and the peo- 
ple, knowing that the Mission ship would soon call, had not yet dis- 



ONO. 267 

persed to their homes, but were still at the chief town. Mr. Water- 
house says, " On reaching the place, we found all the Chiefs seated 
under the wide-spread branches of large trees, waiting to receive us. 
I requested Mr. Calvert to make known to them my object m coming 
with the brethren Hunt, Lyth, and himself. The leading Chief then 
replied, expressing his pleasure at seeing us, and said, addressing Mr. 
Calvert, * After you left us on your former visit, we continued to sit, 
until our heathen neighbours began to plunder and to fight us. We 
were then compelled to war : but ten nights since they all came over 
to us, and we are now all living in peace together in this place. As we 
expected the ship coming, we remained here, and shall continue until 
you leave us, and then all will go to our own places as before ! ' As 
there was a great space of ground, I requested the lali to be beat for 
service, seeing the large chapel could by no means contain them. At 
the sound of the drum, men, women, and children came and formed a 
large circle ; the Chiefs, many of them venerable through age, sitting 
in front of us. I preached on the nature and importance of true re- 
ligion, showing that it was God's free gift, but must be sought by gen- 
uine repentance and faith in our Lord Jesus Christ. Mr. Calvert 
interpreted with great readiness, while every eye seemed fixed upon 
us, and every ear open. After preaching I met the Teachers, to inquire 
into the cause of the war, the manner in which it was conducted, etc. 
On hearing the whole, we were led to the conclusion, that the Christian 
party manifested the utmost forbearance, and that such mildness in war 
was never before known in Fiji. That the Heathen, who were at least 
one half of the population, should be all spared on their surrender, 
and treated, not as slaves, but with the utmost kindness, is a conquest 
which Christianity alone could achieve. Many of the Heathen had long 
wished to embrace the Christian religion, and all of them seemed to 
consider the Christian's God the true God, or the victory would not 
have been so singularly given them, and such unparelleled mercy shown. 
We continued, every man, employed in one way or other, till late in 
the evening, with the exceptions of a few moments spent in eating 
baked fowl, yam, etc., as at Vatoa. We then had a mat placed on the 
ground, and tried (but on my part in vain) to sleep. 

" After examining (on the 30th) the candidates for baptism, the lali 
was beat, and the chapel was soon filled. I baptized twenty-two adults 
and twenty-two children, giving an address before and after, upon the 
solemn engagement upon which they were entering. This service oc- 
cupied nearly two hours ; at the close of which we held service under 
the trees, as before. The entire population attended. I preached from 
18 



h 



268 FIJI AOTD THE FUIAITS. 

Acts ii. 26. Mr. Calvert interpreted with great ease ; and a more 
attentive congregation was never seen. After service forty-four couples 
were married. I then met the Teachers ; afterwards the Class-Lead- 
ers ; and examined all the Teachers and Local Preachers as to their 
Christian experience. Having been engaged in this way from nearly 
day-dawn till almost two o'clock, a baked pig with yams, in native 
fashion, was served up, of which we all partook freely, (not having had 
any breakfast,) and then hastened to the ship ; but our canoes could 
not weather the storm ; the boat, however, succeeded in crossing the 
reef, and, through broken waves, we reached the vessel in safety." 
Sixteen pigs and a number of yams were given by the people, and con- 
veyed to the vessel. 

Thus there was peace at Ono, and all the people were turning from 
their old ways. Nowhere else in Fiji had the truth prevailed in so 
remarkable a way, yet it was impossible to pay so much attention to 
this island as it required. There were only six Missionaries in the 
whole group, and one could not be spared to reside in so distant and 
isolated a position. At the late District Meeting, before the greatness 
of the work at Ono was fully known, it had been resolved that Silas 
Faone, a Tongan Teacher, who had laboured with zeal and success at 
Rewa, should be sent to this distant island to superintend the infant 
Church there. He went, and was received with every demonstration 
of joy, the people bringing him presents as tokens of their gratitude 
for his coming among them. This man was remarkable for his piety 
and zeal, and carried with him the influence resulting from his being a 
Chief of high rank. 

In 1842, the Rev. Thomas Williams visited Ono in a canoe. Only 
three of the inhabitants remained heathen, and these embraced the 
religion of Jesus while the Missionary was there. He baptized nearly 
two hundred persons, and greatly admired their seriousness. Among 
the three hundred church-members, he found many whose Christian ex- 
perience was sound and clear, while the people generally were eagerly 
seeking religion. 

A heathen Chief from Mbau, who had set out with the purpose of 
going to Tonga, had lately drifted to Ono, where he stayed some weeks. 
Instead of being killed and eaten with his crew, in Fiji fashion, he was 
surprised at receiving the utmost kindness and hospitality. Afler hav- 
ing had a full opportunity of watching the Christians, he said on his 
arrival at Lakemba, " I now know that Cliristianity is true and good. 
I have seen people truly in earnest. They act differently from those 
whom we see here" (referring to the Tongans at Lakemba). " I now 



0X0. 269 

wish to become a Cliristian, which I shall do before long ; and, when I 
do, I shall abandon all my old ways. Fijians will be in earnest, when 
they embrace religion." 

There was one very important point, on which the effect of Chris- 
tianity had not yet been seen among the new conTerts. With much 
jealousy and misgiving, the heathen Chiefs had watched great changes 
brought about by the lotu. Old institutions had been utterly disre- 
garded, and even polygamy denounced as unlawful. But constant 
domestic brawls had often suggested doubts as to the blessings of polyg- 
amy, and the Mbau Chief, long before he became a Christian, replied 
to a man who said, " Sir, Christianity is an evil. It requires us to give 
up all our wives but one." — " Nay, that is right : it is as God intended 
it ; and that will not be a difficulty to our becoming Christian." The 
firm standing to their principles by the Ono Christians had proved that 
their religion was no mere profession, but was ready, if necessary, to 
resist even the King's command, if obedience was contrary to the law 
of God. Most anxiously, therefore, the Chiefs regarded the momentous 
question of tribute, and watched uneasily the effect of the lotu in this 
particular. With the Christians themselves this was also a difficulty. 
Hitherto they had been under club-law, by which a Chief could go and 
demand anything belonging to the common people. By this system all 
industry was discouraged, and the people had no inducement to rise 
from their poverty into a position which would only expose them to the 
tyrannical exactions of their superiors. The Chiefs themselves suffered 
loss from this state of affairs ; for their supplies were precarious and 
scanty. Another great difficulty was found in the fact that the people, 
Aough they were never so willing to pay tribute, did not know exactly 
to whom it was rightly due ; for any one of slight importance could go 
and claim the produce of his poorer neighbour's sty or garden. A 
clearly defined system of rights was greatly needed. But to this many, 
especially of th^ petty Chiefs, demurred. If things came to be put on 
their right footing, they felt that some of their claims would be disal- 
lowed altogether, while the injustice of their former impositions would 
be declared in the face of all. All these things beset the path of the 
Missionaries in their effort to teach and raise the people. From the 
first, they had strictly enjoined the necessity of subjection to those who 
were in authority ; and that the people should diligently provide and 
cheerfully render tribute in property, and willingly obey their Chiefs in 
all reasonable labour and service. All parties were, therefore, watching 
with great interest the effect of Christianity on the temporal condition 
of every class of the people. Ono was the only place of importance 



270 FIJI AITD THE FIJIANS. 

where the new religion prevailed ; and after the firmness of the people 
in keeping to their principles, it became a question of great moment, 
how they would act in the matter of tribute. At this time, while so 
many eyes were upon them, the Christian people of Ono cheerfully 
paid the usual tribute, and acknowledged the authority of those who 
were over them. The news of this went, side by side, with the news 
of the spread of the lotu at Ono, and great good was thus effected 
throughout Fiji. 

Tui Nayau and his heathen Chiefs had now lost all their partisans 
at Ono, and the Christian girl was left undisturbed, though unable to 
be married, as the King had never formally relinquished his claim. 

In addition to the two Tongan Teachers, Silas Faone and Jonah 
Tonga, and the two natives already mentioned, there were raised up 
among the Ono people several men of great worth and zeal, who were 
made very useful. The printing-press now furnished a larger supply 
of books. Portions of the New Testament and of Genesis, the First 
and Second Wesleyan Catechisms, and Short Sermons, giving a simple 
system of theological teaching, were eagerly sought after by the peo- 
ple, and the sermons were greatly treasured by the Teachers, Class- 
Leaders, and Exhorters. Many could read well, and seemed anxious 
to learn, and some began to write as well. 

In October, 1845, Ono was again visited by a Missionary, who was 
gladdened by tidings of a great work of good which had been going on 
there. On the Sunday after Whit-Sunday, while the service at the ad- 
jacent island of Ndoi was being conducted by Nathan Thataki, — who 
remains to this day a devoted labourer in another part of Fiji, — the 
people began to weep aloud. The preacher was much affected, and 
sank down, unable to proceed. A note was sent across to Ono to the 
head Teacher, Silas, who immediately came, and again assembled the 
people for service ; but the emotion and excitement were so great that 
he was not able to preach. They then prayed together, and, as in the olden 
time, the Holy Ghost fell upon them in great power. Silas begged the 
people to go with him to Ono, and they crossed over, dividing them- 
selves into parties for the different chapels where prayer-meetings were 
held. The holy influence now spread on all hands. Old and young 
became alarmed and earnest about their souls. In a few weeks, about 
two hundred persons showed good signs of having been truly saved. 
Great was the joy of these new converts, and whole nights as well as 
days were spent in praise and prayer. Several said they should like 
to die soon, lest they should sin again ; and many offered to go to the 
most dangerous parts of Fiji, to tell about the salvation which had 
made them so happy. 



ONO. 271 

The Missionary was rather astonished and perplexed at finding that 
eighty-one men had been allowed to exhort and preach during the prog- 
ress of this remarkable movement. He greatly feared lest he should 
hurt some of these by requiring them to keep silence in public ; and a 
meeting of the Native Helpers, Local Preachers, and Exhorters was 
called. It was a deeply interesting assembly, and all were permitted 
to tell, out of their full and simple hearts, what they had experienced 
of religion. Their testimonies were short, clear, and artless. Some 
of their statements are worthy of record. One said, " I love the Lord, 
I know He loves me ; not for anything in me, or for anything I have 
done ; but for Christ's sake alone. I trust in Christ and am happy. I 
listen to God, that He may do with me as He pleases. I am thankful 
to have lived until the Lord's work has begun. I feel it in my heart ! 
I hold Jesus ! I am happy ! My heart is full of love to God ! " Be- 
fore the meeting closed, Silas was requested to pray. He was a man 
of great power in prayer, and, as he pleaded, the general feeling became 
intense. The Missionary, who was very weakly, writes : " The effect 
upon my poor frame was thrilling, but very enlivening. My spirit 
was quickened and refreshed. Bless the Lord, O my soul, for what I 
see, hear, and feel ! What hath God wrought ! * Blessed and praised 
be His holy name, who only doeth wondrous things ! ' " 

On the following day the Missionary met these men again ; preached 
and baptized eleven children. In the afternoon, he opened a beautiful 
new chapel, the old one having been destroyed by a recent hurricane, 
which had also done great damage to the yam crops. He then had an 
interview with the three principal Chiefs, and made arrangements for 
the regular maintenance of the Teachers, and other matters affecting the 
Society, urging also the importance of a regular payment of tribute to 
the Chiefs. Ail these counsels were well received. 

Early the next morning, Tubou Toutai, a Tongan Chief from La- 
kemba, came to the Missionary's mat, and asked for his prayers, as his 
canoes were preparing for sea. Shortly after, the old Ono Chief came 
and asked the Missionary to accompany him to the other Chiefs, who 
were waiting to receive him, to present a large ball of sinnet, begging 
him to excuse the limited value of the gift, on account of their poverty. 
Two canoes went off to the vessel with provisions, and brought back 
medicines and a pair of goats. The Teachers were again met, and sup- 
plied with the Morning Service of the Book of Common Prayer, which 
was explained to them as a form to be used every Sunday morning. 
Other arrangements of church order were made, and the Local Preach- 
ers and Exhorters again assembled. One of the Exhorters prayed. 



272 FIJI AND THE FIJIANS. 

In his prayer, while referring to the redemption by the blood of Christ, 
he said : " We do not wish to snatch from Thee the life Thou hast 
given. Do with us as seems good." All responded heartily, and the 
movement was overpowering. The Missionary asked some to tell their 
Christian experience. 

Thomas Thiri said : " I know that God has justified me through the 
sacred blood of Jesus. I know assuredly that I am reconciled to God. 
I know of the work of God in my soul. The sacred Spirit makes it 
clear to me. I wish to preach the Gospel, that others also may know 
Jesus." 

Zechariah Wavoli said : " The Spirit works mightily in my soul. 
I love all men, especially the servants of God." 

William Eaivakatuku was asked whether he was afraid of death.. 
He replied : " I listen only to God. If He appoints me to die, I am 
not in the least afraid." 

Julius Mbajinikeli said : " One good thing I know, — the sacred 
blood of Jesus. I desire nothing else." 

Silas Faone said : " I have a rejoicing heart. I greatly rejoice. 
When in Tonga, I had the love of God, but it was not complete. In 
Kewa I had it also. Now, in Ono, my love is perfected. It is full ! I 
wish only to live to God through Jesus." 

From among the eighty-one men who had been employed by Silas, 
ten were selected as Local Preachers, eight of whom were to accom- 
pany the Missionary, to be sent to different parts of Fiji. The rest 
were made Prayer-Leaders. These eight were quite cheerful about 
leaving ; and the meeting was closed with prayer. Several prayed, and 
all were deeply moved, especially when Silas exclaimed, with simple 
fervour, " They go. They are free to go. We stay on this small isl- 
and agreeably to Thy will. We 2vould all go, Thou Icnowest, to make 
known the good tidings." 

In the evening the Missionary visited a Local Preacher who had 
been ill for three years. In reply to the question, " Are you afraid to 
die 1 " the good man said, with great calmness and simplicity, " No. 
I am sheltered. The great Saviour died for me. The Lord's wrath is 
removed. I am His." To another remark he answered, " Death is a 
fearfully great thing, but I fear it not. There is a Saviour below the 
skies." 

The next day was Sunday, when the Missionary, though very poorly, 
preached in the morning, and afterwards administered the sacrament of 
the Lord's Supper to nearly three hundred communicants. Afler sleep- 
ing awhile, he held a love-feast in the afternoon, at which many spoke 



% 

\ 



ONO. 



273 



with simplicity and power. On the Monday morning he sang and 
prayed with the people on the beach, and then went on board, accom- 
panied by the eight Exhorters, five of whom were married and took 
their wives with them. On the following day they called at Vatoa, 
where one couple was married, and five persons were baptized. 

It was not till nearly a year afler this that Ono had another visit 
from a Missionary. In September, 1846, the Rev. John Watsford was 
appointed to remove from Viwa to Lakemba, and, on his way, called 
with the Rev. R. B. Lyth at Ono. Some difficulties had arisen through 
the mismanagement of the head Teacher, who, as already stated, was a 
Chief of rank, and had carried matters with a somewhat high hand, as- 
suming great authority, and receiving many presents. The Papists also 
tried to get to work on the island, and the Teachers and people needed 
oversight and instruction. The Missionary at Lakemba, Mr. Calvert, 
was broken in health, and unable to work his wide Circuit ; yet it was 
deemed best to leave Mr. Watsford for one year at Ono. Here, then, 
with his wife and children, he remained, whilst Mr. Lyth went on to 
Lakemba, to remove his family and goods to Viwa. 

In about five months Mr. Watsford wrote to say that things were 
in a cheering state, and that he was taking great pains with the Local 
Preachers, meeting them twice a week, and adopting plans to set them 
thinking for themselves, — an end always difficult to reach with the na- 
tives. An Infant School was established in each town ; but the Mission- 
ary complained of want of school apparatus. Many of the boys and 
girls could read well, and write a good hand. !Mr. Watsford also paid 
great attention to the prosperity of the people in other ways. He per- 
suaded them to lay by larger stocks of arrowroot for the children and 
sick, and to boil down the sugar-cane juice. He also contrived a ma- 
chine to help them in rope-making, and tried to show them how they 
might manufacture their sinnet more easily and economically. He 
wanted to brmg pumps into use for the canoes, and blocks to ease the 
labour of hoisting the sail ; but it was hard work fighting against the 
prejudices of the people, and moving their apathetic contentment with 
their old Fijian ways. Medicines were administered with great suc- 
cess, although, in this respect also, there was much prejudice to con- 
tend with, and many of the remedies were ridiculously misapplied. 
Mr. Watsford's lancet broke, — for such things soon rust and become 
brittle in the Islands, — and he was obliged to use a penknife instead, 
until further supplies came. 

This arrival of supplies at the different Stations of the Mission was 
an affair of no small importance, and only occurring at long and uncer< 



# 



274 FIJI AND THE FIJIANS. 

tain intervals. Many were the inconveniences and sufferings and dan- 
gers resulting from this delay ; but these were not complained of, or 
even mentioned, except when friendly correspondence between the 
different Stations made them known, and brought about such an inter- 
change of comforts as the slender store of each could afford. A glimpse 
of how things went at the lone Station at Ono will instruct and interest 
those at home, and perhaps stir them up to pray more earnestly for 
blessings on the far-off Missionary and his household. In one of his 
letters, Mr. Watsford writes, referring to his wife's recent confinement 
without the ordinary comforts and attention her case demanded : — " It 
was an anxious time. If it please God, I never wish to be alone again 
on such an occasion ; and I wish that no other brother, with experience 
anything like mine, will ever be alone at such a time. It is going 
through the fire ; and a Missionary should, if called to it, pass through 
the burning flame ; but it is questionable whether it is well to take him, 
or let him go, through. In the same letter he says : " There cannot 
possibly be any place in the world, I should think, as bad as Ono for 
mosquitoes. I thought Rewa was bad enough, but it is nothing to Ono. 
No rest day or night. I cannot tell you how we have been tormented. 
When your letters came, we did not know what to do to get them 
read. We could not sit down to it. We had to walk, one with the 
candle and one reading, and both thrashing at them with all our might. 
We could not sit to get our food. And, although we did everything 
we could to keep them out of the curtains, yet they get in in numbers, 
and night after night we can get no sleep. Mrs. W. was wearied out, 
and James was bitten most fearfully. Very many of the people went 
to sleep at Mana, an island free from mosquitoes, on the reef, and they 
advised us to go there, which we did at last. We had a house taken 
there, and lived there three weeks. We then came back to Ono Levu. 
Since then we have had hot weather, and fewer mosquitoes ; but lately 
we have had much rain, and they are now very troublesome. I am 
scratching and kicking with all my might while I \YYite this. They 
' never tire nor stop to rest." 

" Our flour is very bad. We have had to throw a good deal away ; 
and what we eat is very bad ; it sticks to one's teeth, and not to one's 
ribs. It must have been made from smutty wheat, or from some 
which, after it was cut, got wet with rain in the field, and c/rew, as I 
think, the farmers call it ; or the casks of flour must have been in the 
sea ; and although pork or beef may be preserved by salt, yet flour and 
butchers' knives valcamashna'd, (' salted,') as you call it, will not do. 
I am inclined to believe that the first is the case, and that the fellow is 
a roffue who suqqlied it." 



ONO. 



275 



When the Eev. Walter Lawry was on his tour, as Superintendent 
of the Missions, he was requested to call at Ono, on his way from the 
Friendly Isles, and to bring Mr. Watsford and family away with him. 
On September 10th, 1847, he has in his journal : — 

" "We made Ono, and received a note from Mr. "Watsford, but could not anchor the 
ressel, as the small opening in the reef only admits a boat at certain times of tide, and 
through this opening there is generally such a rush of the waves from without, meeting 
the mighty flood from within, that the passage is not merely dangerous, but awfully 
terrific. The same precisely is the case at Lakemba, where we had to * shoot the gulf 
in our whale-boat, with four oars, and Captain Buck at the steer-oar, all of which were 
knocked about as a leaf is tossed by the mountain torrent. In vain was the cry of 
' Larboard oars,' and then ' Starboard oars : ' for, when all was done that skill and 
strength could do, the war of the elements set us at naught. Then Providence sent aid 
to maritime skill, without which we could not have re-entered the open ocean on our 
way to the brig. Our work is rendered very trying by these reefs, where no harbour 
exists for the vessel, and only such rapid gulfs for our boats. But Ono is a little gem in 
the Christian's eye ; for nearly all the adult population are consistent members of the 
Christian Church, and all the children are under instruction. The total number of souls 
is four hundred and seventy-four, and of church-members three hundred and ten." 

At the next District Meeting it was resolved that Ono needed and 
should still have special attention, and that a Missionary should be sent 
for another year. The Rev. David Hazlewood was appointed to go, 
and the following extracts from his journal are full of interest : — 

" 0x0, Oct. 25th, 1848. — After calms and foul winds, and calling at Lakemba to land 
Mr. Calvert and the goods for that Station, we this morning came within sight of Ono. 
When we approached the entrance of the reef, the natives came off in a canoe to take 
us and our goods ashore. "We were no sooner with the Ono people, than we felt our- 
selves safe and at home. They had to work with all their might, as the current was run- 
ning fearfully out at the entrance. But as love feels no load, the people here think 
nothing too difficult, or too much, to do for a Missionary. They also gave the Captain 
as many yams as he could stow away, as their contributions to the work of God ; besides 
some native curiosities to Mr. Lawry, for the bazaar at New Zealand. Sunday, 80th. — I 
preached at Ono Levu, the chief town of Ono, from 1 Cor. i. 23, to a deeply interesting 
and serious congregation. How different even the external appearance of these Chris- 
tians from that of the Heathen ! These indicate in their countenances the dreadful state 
of their minds, whilst the Christians as evidently show the change which has taken 
place within. Nov. 1st. — Having brought sixty copies of the Fijian New Testament, as 
the share for this place, I this day began folding the first half-sheet. Folding, stitching, 
and binding, is new and strange work to me ; but I found the advantage of the little 
instruction I had received from Messrs. "Williams and Calvert on this subject, and did 
them, not elegantly, but as well as I could, which perhaps would be almost as strong 
and serviceable as others more engaging to the eye. A few days after I began, four or 
five of our Native Local Preachers came, and kindly offered their assistance, which was 
gladly accepted. I taught them to fold and stitch, and they were a very great help to 
me, so that we finished them in five weeks, which, for us novices, 1 considered a great 
achievement. Our humble efforts at binding might be laughed at by librarians, but 
were highly appreciated by the untutored eyes and minds of the natives. They paid for 
them well in native produce, chiefly in sinnet, which is very needful for Mission pur 
poses in Fiji. 4th.— I went with my wife and children to Matokana, a village about two 



276 FIJI AIsD THE FIJLAJS^S. 

or three miles from Ono Levu, and preached from Eph. iv. SO, and baptized four chil 
dren. The people showed us every mark of respect and kindness. We visited two or 
three very aged women, who, it was said, had never seen a white woman or child before. 
Thej expressed great astonishment, and seemed not to know how to make enough of us. 
5th. — I had the Teachers and Local Preachers together, to hear them read, and lecture 
to them, and examine them, and answer such questions as thej might propose ; which 
practice I continued every Tuesday and Friday. Sunday, 7th. — I preached in the morn- 
ing at Ono Levu, from Matt. iii. 11, 12, and afterwards baptized ten children and one 
adult. I endeavoured to show the nature of baptism, as the sign of our covenant with 
God, its obligation on us as a command of Christ, and the necessity of keeping this cov- 
enant constantly in remembrance, etc. ; and we had a good time. May the Lord baptize 
us all with the Holy Ghost, and with fire ! In the afternoon I went to Waini, and 
preached on Philip and the Eunuch, and baptized three children. 

" Our weekly services at Ono are as follows : — Sunday : morning, prayer-meeting ; 
forenoon, the adults and children assemble to chant the Conference Catechism, or Taro 
LekaleM, a shorter Catechism prepared by Mr. Hunt ; immediately after which we have 
preaching ; afternoon, preaching. Monday : forenoon, the children's school, at which 
each one repeats as much as he or she remembers of the sermons preached on the pre- 
ceding day. The children's school is held in the forenoon of every day in the week, 
except Saturday. In the afternoon the adults meet, and are also questioned concerning 
the sermons of the preceding day ; and I am happy to say, that I generally hear the 
entire substance of the sermons they have heard on the Sabbath, and sometimes on the 
week-days too. The Fijians certainly appear to have most excellent memories, when 
they like to exercise them. When this is over, they chant a little of the Catechism, and 
then hold a prayer-meeting. On Tuesdays and Fridays, in addition to the infant and 
adult schools, I meet the Teachers, as above mentioned. On Wednesdays I preach at 
Ono Levu, hold Leaders' -Meeting, and give out the work for the following week. On 
Thursdays we have preaching at the other towns, one of which I usually take myself. 
In the afternoon we hold a sort of juvenile Class-Meeting. Friday : schools and Teach- 
ers'-Meeting as above. Saturday afternoon, prayer-meeting. These, in addition to dis- 
pensing medicines, visiting the sick, etc., you may suppose are sufficient to keep one 
fully employed. No moment lingers unemployed in Ono. May the Lord crown our 
multiplied means with success ! 20th. — Intending to administer the sacrament of the 
Lord's Supper on the following day, I translated an abstract of the Communion Service 
of the Church of England. Sunday, 21st. — I preached in the forenoon from 1 Cor. ii. 
28, 29 ; and in the afternoon administered the emblems of the Saviour's dying love to 
the Ono Levu people. We had an excellent time. The Lord was in His ordinance, and 
we felt it indeed good to be there. Many wept aloud, and the tears were seen streaming 
from the eyes of many others. To avoid confusion, I called them up to the communion- 
rails by Classes, two Classes at a time, which answered weU. On the following Sabbath 
I administered it, in like manner, to the people from the other towns ; which made about 
an equal division of the communicants, they being too many to take it together at once. 
Dec. 14th. — I visited a good number of Heathen from another island, who came here to 
bring some Ono people, who had drifted away in a strong wind when coming from La- 
kemba, and were supposed to be lost. I preached to them, as I did also in the following 
week ; and endeavoured to show them the superiority of Christianity over Heathenism 
in all respects, both temporal and spiritual. Having learned pretty well what Heathen- 
ism is at Somosomo, I endeavoured to show them its absurdities, and the unreasonable- 
ness and danger of neglecting the blessings of the Gospel when offered, etc. They heard 
with good attention, and, I hope, not without some profit. One of them embraced Chris- 
tianity while at Ono, and many more have embraced it since. 15th. — I endeavoured to 
teach a young Chief and Teacher here the use of the compass, \ijiich is very important 
in this isolated place, of which they appear now fully sensible. He seemed very apt at 



ONo. 277 

learning it. 25th, Christmas-day. — "We had an excellent time at our prayer-meeting in 
the morning, and also at our preaching in the forenoon. Many of the people wept and 
shouted aloud for joy at the commemoration of the birth of the Lord of life and glory ; 
and, what is better, they show, by their lives, that their professions of love are not pro- 
fessions merely, but a blessed reality. After service, the people partook of their Christ- 
mas feast in our garden. Their fare was plain ; but they partook of it with gladness 
and unity of hearts. Eating togther in this way was unknown to them in their heathen 
state ; but they now enjoy it exceedingly, and it tends to promote brotherly feelings. 

" 29th. — We held a love-feast at Ono Levu, at which most of the people from all the 
other towns were present. Between thirty and forty spoke their religious experience, 
briefly, but to the point, and with deep feeling. I will give an abstract of what some of 
them related ; and am only sorry that I cannot give it the effect which it would have, if 
spoken in their own language and own manner. Nathan Thataki, Local Preacher, said, — • 

* I have formerly shown my early experience. When I first heard the Gospel preached, 
I repented, and was very much ashamed. I became acquainted with my sins one Sunday. 
I looked to every thing on earth, and found no Saviour : I then looked to Jesus, and knew 
that in him I had salvation.' Joel Ketetha, a very acceptable Local Preacher,said, — * Ju- 
lias Naulavou met me one Sunday, (I did not know it was Sunday, being a Heathen,) and 
took hold of my hand, and said, " Young man, what are you seeking in the world ? If you 
are seeking happiness in riches, or anything else this earth can afford, you will not find it. 
Seek the Lord, and you will find it." ' He began to attend the means of grace, and Julias's 
words ended in his sound conversion; Meshach Senimbua, Teacher, said, — ' One great 
thing I know is, my sins ; another is, the love of God. It is a new thing for me to love 
men. When I hear of men that I have not seen, I love them ; and I love those I have 
seen. I know that this is (the effect of) the love of God (in my soul).' Zephaniah Tui 
Moala, the old Chief, — ' These are new things to me in these days,' (referring to our love- 
feasts). ' I did not know them formerly. My soul is humbled. I rejoice greatly in the 
Lord. I rejoice greatly for sending His servants.' It was a great effort for him to speak, 
through the deep feeling of his soul. Jonah Tonga, Tongan Teacher, — ' I desire that 
God may rule over (or direct) me. I desire not to govern myself. I know that I am a 
child of God : I know that God is my father. My friends wrote for me to go to Tonga; 
but I wondered at it. I wish to obey the Father of my soul.' Isaiah Vata, Local 
Preacher, — * I know that God is near, and helps me sometimes in my work. I love all 
men. I do not fear death ; one thing I fear, the Lord.' Ham Kara, Local Preacher, — 
' Sometimes I did not expect to live so long as to-day ; therefore I strive to do the will of 
God. I rejoice that the Lord has called me to His work. If God see fit to take me to 
another land, to preach the Gospel, well : if He see fit that I should die in Ono, very 
good. I intend that God should rule me.' Joel Moto, Local Preacher, — * I repented. I 
could not rest. I knew how great the wrath of God was. I feared only for many 
months, perhaps four ; then the Spirit of God bore witness with my spirit that I was 
His child. Sometimes I still feel that my sins are great, but that God saves me again.' 
Leva Soko, a female Class-Leader, a most holy woman, amongst other things, said, — ' My 
child died, but I loved God the more. My body has been much afflicted, but I love Him 
the more. I know that death would only unite me to God.' John Toka, Teacher from 
Ongea, a native of Ono, but who was here on a visit, spoke very affectingly and nobly : — 

* I did not leave Ono (to go to Ongea) that I might have more food. I desired to go that 
I might preach Christ. I was struck with stones twice while in my own house ; but I 
could bear it. When the canoes came, they pillaged my garden ; but my mind was not 
pained at it : I bore it only. If I am to eat vua ni Jcacu, (" bad food," very good ; ' — he 
meant, for the cause of Christ. Poor fellow, there is a sad contrast between Ono and 
Ongea ; the former being one of the best islands in Fiji for food, and Ongea one of the 
worst : yet he was nobly willing to endure anything for the people's sake and the Gos- 
pel's. Elijah Mbila,— * I know that there is no good thing in my heart. I know that God 



278 FIJI Aim THE FIJIANS. 

is near me every day. I know that my life is short, and I wish to finish it in serving 
God.' "William Raivakatu, Local Preacher, — ' When I am in Ono, I receive much of the 
Holy Spirit ; and when I sail to other lands, it is the same. Sometimes I have been in 
death ; but my mind was firm, — it did not shake ; I did not fear.' And he had been 
near death in its most frightful form, too. Julias Mbajinikeli, Local Preacher, — ' I am 
a very bad man ; there is no good thing in me ; but I know the love of God. There are 
not two great things in my mind ; there is one only, — the love of God for the sake of 
Christ. I know that I am a child of God. I wish to repent and believe every day till I 
die.' Fifita, a Tonga woman, — ' I know that I am reconciled to God through Jesus 
Christ. I wish to live to hear the Gospel ; for this only I wish to live in the world.' 
Daniel, a Local Preacher, spoke well. Among other things, he said, ' I wish to pray 
much. I read of Daniel praying three times a day, and of Jesus praying all night. I 
wish to pray very much.' Silvanus, a Tongan Class-Leader, said, he was convinced of 
sin while hearing the late ilr. Cross. ' My mind is like Paul's ; I leave the things that 
are behind, and reach forth to those which are before : I press towards the mark for the 
prize of my high calling, which is of God in Christ Jesus. I do not wish to live for 
earthly riches, but for God only.' Jeremiah, Tongan Teacher, said, — ' I have heard of 
the way in which others were brought to God : some by hearing the Missionaries. The 
Talatalas (Missionaries) were taught by their parents when children,' (alluding to Mrs. 
Hazlewood's experience, who had preceded him). ' My father and mother taught me 
also ; they taught me in the knowledge of god also ; but it was a false god. They beat 
me to make me worship a false god, and I became wise in the worship of false gods. 
But when my parents died, I rejected them, and embraced Christianity.' 

" During the month of January we had heavy rains ; and the weather being exces- 
sively hot, the mosquitoes became so annoying, that, towards the end of the month, we 
could get no rest day or night. Our bed curtains were cot proof against them ; and for 
several nights we sat up, brushing them away from ourselves and our children ; till, not 
being able to endure any longer, we removed to a little island on the barrier-reef, a mile 
or two from the larger islands. Here we were pretty free from mosquitoes ; and Mrs. 
Hazlewood and children were obliged to remain for several months. I used to go back- 
wards and forwards every day, to attend to the services, the sick, etc., which was a great 
tax on my time, and in rough weather very unpleasant, and not without danger, going 
in little canoes. 

" March 15th. — According to promise, I preached a missionary sermon. Most of the 
people (men) from all the towns came to hear ; and I endeavoured to show them what 
most of them were ignorant of before ; namely, the rise and progress of Methodism, and 
its present state, and number of Ministers and members ; how the Ministers were sup- 
ported by the contributions of the people ; and the present state of many heathen 
nations. I also endeavoured to impress on their minds the large expenditure necessarily 
consequent on Mission work ; that when we first go into a heathen land, we have no sup- 
port whatever from the people of the land ; that all our support must come from those 
who have embraced Christianity, and loved immortal souls ; that it was the duty of all 
who experienced the benefits of Christianity, to endeavour to extend those benefits to all 
men ; that all who know the Lord are expected to lend a hand to the work of the Lord ; 
that I did not reprove them by saying this, as I was happy to see they were doing what 
they could, and hoped they would consider it a duty, and still continue to do so. I read 
a short report, a copy of which several of the Local Preachers were eager to obtain. 
After sermon, I called upon three of them to pray, which they did with their whole 
heart and voice. It was something new to them, and I hope will not be without benefit. 

" 22nd. — A canoe arrived from the islands near Lakemba, but brought no letters 
from our dear brethren, as it came unexpectedly. "We heard, however, of several 
painful circumstances which had recently occurred ; the worst of which was the murder 
of Josiah, one of our Teachers at Lomaloma, by the Heathen there. He was a native 



ONo. 279 

of this place ; and his friends here performed the usual ceremonies for the dead, by 
making food, etc. I am happy to say, that I did not hear a murmur or desire of revenge 
in any way expressed by his friends. I believe the worst thing they wished concerning 
the murderers was, the conversion of their souls to God and holiness. 

" 24:th. — I lectured to the Teachers on the foreign words introduced into the New 
Testament, showing that they were as few as possible, but that we were under the neces- 
sity of introducing some few. I endeavoured to make them understand their meaning, 
that those passages in which they occur might not be as a blank to them. In a subse- 
quent meeting, I asked them if they understood and remembered the signification I had 
given, and was happy to find that my endeavour was not in vain. 

" 31st. — In our Teachers' Meeting we read the nineteenth chapter of St. John's Gos- 
pel. It happened to fall to the lot of an old Teacher, Joseph, to read the eighteenth 
verse ; which is, ' Where they crucified Him, and two other with Him, on either side 
one, and Jesus in the midst.' He read it with some diflSculty, and then burst into tears, 
and wept aloud. And that his were not tears of mere natural sympathy, his conduct 
fully testifies. This man was once a cannibal, though not many of the present gener- 
ation of Ono people have been. 

"April 5th. — The wind for some days had been strong; but to-day it increased 
mightily, and continued to increase till midnight, when it blew a fearful hurricane. 
Myself and one of our dear little girls were at Ono Levu ; and my wife and two other 
children were on the little island on the reef, mentioned before. I and one of our 
Teachers sat up all night, watching our house, and expecting every renewed blast to 
bring it to the ground. The roar of the sea, and the howling of the Avind, and the rain 
descending in almost a solid mass, made it a most dismal night. Such was the roar of 
the wind in the trees, and the breakers on the reef, that we did not hear the crash of a 
house which fell not half a dozen yards from where we were sitting. But where were 
my dear wife and children ? On a little island on the weather-side of the land, where 
they might, by one vast billow, be all swept in a moment into the foaming abyss, with- 
out the possibility of human aid. But where was our faith ? Was there not One sitting 
above the water-floods, who could say to the proud waves, * Hitherto shalt thou come, 
but no further ? ' Yea, and in Him our souls confided ; and I felt but little doubt that 
their lives would be precious in His sight, and that He would either still the waves, or 
preserve them in the midst of them. He did the latter. In the morning, the rain hav- 
ing ceased, and the wind moderated in a slight degree, I walked out to see what had 
been done during the night. As might be expected, I found that many houses had fallen ; 
and in many places the ground was literally covered with fallen banana and bread-fruit 
trees. I hastened to the sea-side, and looked towards the little island, on the safety of 
which all my earthly comforts depended. We could not discern any house distinctly, 
and concluded that ours had fallen during the night ; but were happy to see that the 
trees, etc., made their usual appearance, and had not been materially disturbed. But 
there still appeared no possibility of approach to them, — the waves running and the 
wind blowing as if propelled by some almighty engine ; as, indeed, I know not who that 
had seen them would have been disposed to deny that they were. About mid-day, how- 
ever, the wind having somewhat abated, eight of the natives ventured to attempt a pas- 
sage in the two little paddling canoes, the life-boats of Fiji. They succeeded, and re- 
turned in the evening, having the wind aft, and set my heart quite at rest concerning my 
treasures there. Our house, in which they were, had fallen, as we suspected, during the 
night, and they had made their escape into a small house belonging to one of our Teach- 
ers ; which they managed so to prop up as to serve them for the night ; but early in the 
morning the waves came up into it, and they were obliged to flee, and build a little tem- 
porary shed on higher ground, and further from the sea. The men who went removed 
the house of the Teacher, just mentioned, up to a safer situation, where we afterwards 
remained till we got a new house built. My canoe shared the fate of several others ; 



280 FIJI AOT3 THE njLA:NS. 

being drawn up high on the beach, it was carried back into the sea by the waves, and 
dashed to pieces ; part of it being again thrown up on land in one place, and part in 
another : they were, however, collected, and afterwards put together again. It was not 
until the third day that I could venture across the water, to see my dear wife and chil- 
dren, the wind being still very strong. I found her quite comfortable, her mind having 
been kept in peace, free from all anxiety as to the result of her trying situation. Some 
of our people who were away at a little uninhabited island, not more than twenty or 
thirty miles off, knew nothing of the hurricane till they came home. We have not 
heard whether it reached Lakemba. We deem it a great mercy that it did not happen 
two or three months earlier, as, had it been the case, it would have left the people in 
great distress, or even quite in famine, as has frequently been the case in former years ; 
but the yam crop was so far advanced as not to be materially injured by it, except that a 
good many rotted through the abundance of rain." 

At the next District Meeting in 1848, it was found necessary to 
adhere to the original arrangement of limiting Mr. Hazlewood's resi- 
dence at Ono to one year ; and he was accordingly removed, and Joel 
Bulu, a deeply pious Tongan Teacher, who had been tried in the Fijian 
work, was sent to supply his place. In December Joel wrote to the 
Missionaries : — 

" The work of God prospers at Ono. Some of the young men 
(who have been unfaithful) repent, and have begun to meet in Class. 
The people are in earnest. I also endeavour to be in earnest. I visit 
the towns, and from house to house. I question them, instruct them, 
and pray with them, and we are at rest in the love of God. We have 
had a profitable infant-school feast. I endeavour to teach the youths 
the meaning of the Holy Scriptures. At one lovefeast at Ndoi, the 
Holy Spirit wrought mightily in our hearts, and many stated their 
enjoyment of the Divine favour. In one week I go to Wami, and meet 
the Classes ; one week to Ndoi, and meet the Classes ; one week at 
Matokana, and one week at Ono hew. ; and this I shall attend to 
quarterly. Please write to me, and tell me what I must do ; for there 
is no Missionary near, to whom I can apply for information as to how 
I shall act in some cases. Remember me in your prayers, that I may 
have help, and that my mind may be enlightened to know what is right 
for me to do in the Church at Ono." 

This Teacher was a man of great value, and proved himself so well 
worthy of the confidence placed in him, that he was received on trial as 
an Assistant Missionary, and, in due time, ordained by the imposition 
of hands, receiving authority to administer the sacraments. Most 
zealously and efficiently did he labour in Ono, until the claims of 
other parts of Fiji made his help more needed elsewhere, when other 
men, carefully trained by the indefatigable Mr. Lyth, were sent to Ono. 

This island is now thoroughly Christian, and the people have been 
hearty and consistent in their religious profession, " adorning the 



ONO. 281 

doctrine of God our Saviour in all things." No other place in Fiji has 
yielded, as yet, so full and quick a return of success, and nowhere else 
has the work been so permanent. More agents have been raised up 
here than at any other Station ; probably not less than fifty. Some 
of these have proved zealous and acceptable labourers at home, and 
others have gone forth to distant parts of Fiji, hazarding their lives, 
that they might preach " the unsearchable riches of Christ." One has 
gained the martyr's crown, and many more are still faithfully at work, 
spreading the knowledge of the Gospel. 



CHAPTEE lY, 

LAKEMBA. 

Soon after the arrival of Mr. Hunt and his companions, when it 
was resolved that the Missionaries should separate, and thus spread 
their forces more widely, Mr. Calvert was left alone at Lakemba. 

The work already done Avas considerable. Much evil had been 
hindered, much light spread and actual good accomplished, the number 
of church-members now amounting to two hundred and thirty-eight, 
with many on trial, and many more in the schools. Native Teachers 
had been raised up and placed in four tovais on Lakemba : Wathiwathi. 
AYaitambu, Narothake, and Nukunuku ; and on four dependent islands : 
Oneata, Mothe, Ono, and Namuka. There was a well-built chapel, 
erected by the Tongans, near the Mission premises, capable of holding 
five hundred people. 

All this encouraged the Missionaries to push their enterprise further, 
and try new ground. Tliey saw the evil of placing men alone on 
separate Stations ; but the demand was so pressing from several 
directions that they could not refuse to scatter themselves over as 
large a surface as possible. Tlius it came to pass that Mr. Calvert was 
left alone at Lakemba in 1839. He had only arrived about six months 
before, and knew very little of the people or their language. The cir- 
cuit was large and laborious, including thirteen towns on the island of 
Lakemba, and twenty-four surrounding islands, at distances varying 
from eighteen to a hundred and forty miles. 

The pilfering tendencies of the natives made a residence among 
them anything but desirable. Besides iron pots and frying-pans, and 
articles of barter from the store, the two tea-kettles had disappeared 
from the Mission-kitchen. On night the reed wall of one of the dwell- 
ing-houses was cut through, and nearly fifty articles of wearing apparel 
taken away. None of the inmates were disturbed ; and this was well ; 
for a heap of stones left just outside showed that the burglars were pre- 



LAKEMBA. 283 

pared for more mischief if they had been surprised. On this occasion 
the King and his brother expressed great indignation at the behaviour 
of the natives, and several children related to the culprits had a fingei 
cut off in consequence. Considering all these things, it is hardly to be 
wondered at that Mr. Calvert was rather uneasy at being left alone, 
and, at first, found it difficult to sleep soundly. Believing that if he 
showed his actual love for the Chiefs and people, he should thereby 
not only serve them, but get rid of much of his own anxiety and mis- 
giving, he set about his work in earnest, doing all the good he could to 
the bodies and souls of all with whom he came in contact. He 
laboured to be very kind in word and deed to Chiefs and people, and 
visited many in their houses. While this plan of acting was greatly help 
■ful in gaining a knowledge of the language, it was also beneficial to those 
visited and conversed with ; prejudices were removed, and kind feelings 
enkindled in the hearts of the people. The plan succeeded admirably. 
A better state of things was brought about remarkably soon; the 
Missionary could sleep comfortably ; and he reported, " We are now 
free from roberies and insult, and live in great peace : your Mission- 
aries and cause are respected by the Chiefs and natives, so that the 
Mission appears to have obtained a firm and permanent establishment 
here." 

As yet, this new Mission had not produced enough native help to 
carry on the work efficiently, and here the connexional principle of 
Methodism came in well ; for word was sent to Tonga how matters 
stood, and forthwith, although forming a separate District, ten proved 
men were sent thence to help the Missionaries in Fiji. These, with their 
wives and fifleen children, reached Lakemba, in a canoe sent by King 
George, on the 27th of July. The sight of these nobly devoted Chris- 
tians, who had left their own privileged home for the darkness and 
danger of Fiji, greatly inspirited the Missionary, who gave them a 
hearty welcome, and sent four of them on to Eewa by the first oppor- 
tunity. The rest remained in the Lakemba Circuit, to strengthen 
places where inefficient teachers had been, and to enter on fresh scenes 
of labour, as they might open. 

In the mean time Tui Nayau, the King, was opposing Christianity 
resolutely, but in secret, while Toki, his brother, showed from the first 
a determined and open resistance. At the large town of Nasangkalu, 
two persons had renounced Heathenism, and others were evidently dis- 
posed to fgllow them. Mr. Calvert, thinking it best to act quite 
openly, and thus prevent suspicion, went to the King and his brother, 
and laid the case plainly before them, begging that such of their people 
19 



284: FIJI AND THE FIJIAl^S. 

as wished to become Christians might be allowed to do so without 
molestation. The Chiefs were assured that, so far from the converts 
failing in due respect, labour, or tribute, they would be instructed and 
required, as Christians, to pay full attention to their duty in all these 
matters. Both agreed that Christianity was " a very good thing," and 
promised to leave the people of Nasangkalu to worship God, if they 
saw fit. Cheered by the success of his interview, the Missionary set off 
next day to the town in question, when, on his way, he met two 
women, who told him that they had just been to Nasangkalu, by the 
King's order, to forbid the people to become Christians, and to order 
such as disobeyed to leave the town and seek shelter elsewhere. On 
his arrival, he found that the King's message had produced its effect, 
and the people refused to attend to his teaching. One man, however, 
followed the leading of his convictions rather than his fears, and, 
banished from home, cheerfully forsook all for Christ's sake, and, for 
safety, became servant to a Tongan, near the Mission-house, where he 
made good use of the instruction he received, and was sent, some time 
after, as Teacher to the distant island of Vatoa, where he laboured with 
fidelity and success, until his useful and consistent life was finished by 
a happy death. 

The islands round Lahemha were brought under the influence of the 
truth simultaneously with the spread and triumph of the Gospel in 
Ono. In the case of each there was the same opposition, and the same 
eventual yielding of error to truth. 

At Oneata, forty miles south-east from Lakemba, the efforts of a 
Fijian Teacher, with those of the old Tahitians already mentioned, to- 
gether with frequent visits from the Missionaries, had produced great 
good. Many gave every proof of genuine conversion. Some young 
men beame useful in prayer-meetings and schools, and a few as Exhort 
ers and Local Preachers. The principal Christian Chief, Josiah Tum- 
hola, was a kind and intelligent man, of great good-nature and simplic- 
ity of character. His piety was deep and earnest, and his efforts as a 
Local Preacher were acceptable. He held office as ambassador to La- 
kemba, and, when paying visits there in this capacity to bring tribute, 
exercised a good influence of restraint on the King and his brother. 

The converts at Oneata increased, until the majority were Chris- 
tians. Early in 1842, a new chapel was built, with great labour, and, 
as the Missionaries thought, far too large. But just then the King of 
Lakemba sent a message by a heathen Oneata priest, requesting that all 
would lotu^ as it was not desirable for so small an island to be divided. 



LAKEMBA. 285 

Many were also waiting for this permission, and forthwith the head 
Chief, the priests, and remaining Heathen of Oneata professed Chris- 
tianity, and helped to finish the chapel, which was now just the right 
size for the whole of the inhabitants to assemble in. 

The head Chief had several wives, one of whom was of high rank, 
being the daughter of a former Lakemban King, and given in acknowl- 
edgment of service rendered to her father by the late Chief of Oneata. 
The present Chief took her when his predecessor died, and now nobly 
gave her up, thereby losing the prestige and profit of such an alliance, 
while he became lawfully married to the wife of his youth, by whom 
he had children. The lady of rank returned to her friends. 

In April, 1849, the new chapel was opened and filled with earnest 
worshippers. These Oneata people are singularly independent in char- 
acter, and have thus escaped the servitude which oppresses so many of 
the small islands. They are very industrious and enterprising. Be- 
sides planting abundance of food, and manufacturing articles for tribute, 
they have excelled their neighbours in commerce, engaging and sup- 
porting canoe carpenters, and thus enlarging their means of communi- 
cation with other parts of the group, whence they obtained various 
commodities, such as crockery and mats, which were not made among 
themselves. Somehow they boldly kept their canoes from the grasp 
of superior Chiefs, and thus their intercourse with other islands has 
been considerable. On becoming Christians, they spread diligently the 
knowledge of the Gospel wherever they voyaged, so that in many 
places they were made useful. 

At Vanuambalavu especially, good was thus done. This is a large 
and populous island, seventy miles north by west from Lakemba, half 
way to Somosomo, to which it is tributary. The people of this island 
and the Oneatans were related, and had the same gods ; and, therefore, 
according to Fijian custom, enjoyed the privilege of swearing at each 
other and pilfering each other's goods with impunity. Their inter- 
course was frequent, chiefly for the purpose of trade, when the Oneata 
people brought canoes and mats, receiving in return cloth and sinnet. 
Dancing and singing always accompanied these visits ; but now the new 
converts were zealous in talking about religion, and urging its claims 
upon the people of Vanuambalavu, who were offended at this departure 
from their common gods. Nevertheless, good was done, and the first 
man who yielded to the exhortations of good Josiah and his people, was 
a Chief of high rank and renown belonging to the town of Lomaloma. 
Believing in the falsehood of Heathenism, and in the truth and value 
of the Christian religon, he boldly avowed his attachment to Christian 



286 FIJI A2^ THE FIJIANS. 

ity, and began to worship the Lord. As a Heathen, he was feared and 
influential ; but the mild rule of love is not regarded by dark-minded 
Heathens. The Chiefs opposed ; and the priests, to please the Chiefs, 
and to vindicate their own false system, under professed inspiration, 
predicted a drouth, and that the earth would be so scorched as not to 
produce food because of this innovation. The priests were set fast 
when Mbukarau asked them how they would manage to live themselves 
when their god sent a famine. Happily he was a fearless man, un- 
moved by threats and slights, and just suited to take the first stand 
against the old system. In spite of opposition, he continued to profess 
Christianity, and live up to all he knew of it ; and, when he heard that 
the Tongan Teachers had arrived at Lakemba, he immediately sailed 
thither to ask that one might go with him to Vanuambala\Ti. It was a 
sight to strengthen the Missionary's heart in his toil, to see that rough, 
powerful man, knowing that he had been standing alone in his profes-' 
sion of religion, and now had made a voyage on purpose to get some 
one to teach him and his people the way of the Lord. He went home 
with a promise that his wish should be attended to ; and, shortly after, 
a Fijian Teacher was taken over by Josiah, who introduced him to his 
friends. By this time nine others had joined Mbukarau, and the little 
company showed great delight at the coming of the Teacher. Prejudice 
and opposition were giving way, and the Chiefs house was crowded 
durmg the services held in it. He himself earnestly exhorted all to 
repent and believe the Gospel, and shortly was married by religious 
rite to his one wife. He became a Class-Leader and Local Preacher, 
and has since led a blameless life, being ever ready to endure persecu- 
tion, and work to the best of his power at home and elsewhere. The 
name of Joseph Mbukarau is one well-known and much respected, even 
among the Heathen. 

Vanuambalavu contains about three thousand inhabitants, and, with 
its several towns, is about equally divided into the two distinct prov- 
inces of Lomaloma and Yaro, both of which, though independent of each 
other, are tributary to Somosomo. The Teacher who had been sent 
proved unequal to the conduct of so important a Mission, and a Ton- 
gan Teacher, Daniel Tofale, who could speak Fijian, was placed in 
charge. This Daniel was an invaluable man, whose deep piety was 
further adorned and recommended by a kind disposition and a genial 
temper. He proved to be the right man to grapple with the difficul- 
ties of the new work in a land just waking out of the long death of 
Heathenism ; and, by the blessing of God on his labours, converts were 
multiplied and confirmed. 



LAKEMBA. 287 

Midway between Lakemba and Vanuambalavu stands the small isl- 
and of Tuvufha, where the Christian Teachers often put in for the 
night on their journeys to and fro. Their exhortations on these visits 
at last took effect, and the Chief, with several of his people, gave up 
Heathenism. On hearing of this, Mr. Calvert at once set out to visit 
Tuvutha, intending to return next day ; but a change of wind pre- 
vented this, so that he went forward to Vanuambalavu, where he bap- 
tized eight persons and preached, and talked with many of the people, 
being much cheered to find how firmly the cause of Christianity was 
already set in this important island. ' At Lomaloma, he heard that an 
American had just been murdered at Yaro by the husband of a woman 
with whom he had been overheard talking too freely. Being anxious 
to know whether the slain man was eaten, and wishing to converse with 
the people, Mr. Calvert went to Yaro, and found that the body had 
been thrown into a cave, where he gave it Christian burial. 

The voyage home was dangerous and protracted, so that the trip 
occupied twenty-one days altogether, instead of two, as was at first ex- 
pected. This was a time of weary suspense at the. Mission-house ; for 
the canoe in which the Missionary sailed was known to be very 
frail, and the navigation dangerous. The wind was still contrary and 
baffling ; and, in attempting to reach Lakemba from Nayau, the canoe 
was headed off*. A Fijian Christian on board, not knowing that Mr. 
Calvert miderstood Tongan, began talking to the Tongan sailors in their 
own language, urging them to put back. As soon as he had persuaded 
them, he said, " I think. Sir, we had better return." " If you think so, 
by all means let us return," quickly answered the Missionary, and the 
canoe was at once ordered about. After sailing some time on the back- 
ward course, the Fijian remarked, " Ay ! we have gone a long way : 
we are still far from Nayau." Thereupon he got a little admonition on 
the folly of losing so much way as they had made, and seemed greatly 
chagrined, keeping silent until they reached Nayau, when, after they 
had anchored, the wind blew most furiously, and his face brightened up 
as he exclaimed : "Ay ! it was not my tongue that spoke ; but it was 
the Lord that spoke by my mouth, and brought us back again ; so we 
are spared." 

All were thankful ; for the canoe, though the best that could be 
obtained that voyage, was not strong. Indeed, three days after her 
return to Lakemba, she was wrecked, while sailing to another island in 
a much less wind than that which blew at Nayau. 

The number of converts continued to increase at Lomaloma, and 
among them were several young Chiefs ; and, at length, the wife of 



288 FIJI AND THE FIJIANS. 

Joseph Mbukarau became a Christian. All seemed earnest and zeal- 
ous, but they looked forward with considerable misgiving to the ap- 
proaching visit of Tuikilakila, the terrible King of Somosomo, who had 
threatened to kill and eat any of his subjects who should lotu. He was 
now about to visit his Lomaloma dominions to receive tribute, and the 
report had been diligently circulated that he would carry out his threat 
on any who persisted in their adherence to Christianity. Then the 
members of the little Church betook themselves to earnest prayer, and 
determined calmly to abide the result. The great cannibal King ar- 
rived, attended by many of his people, sailing in several canoes. He 
heard of the fears of the Christians, and said, " The report is false. I 
never said so. Why should 1% Is there any land where Christianity 
is not % Are not Missionaries living with me ? " Thus were these 
good people set at rest, and their heathen neighbours surprised and 
confounded. This was one of the good results of the Somosomo 
Mission. 

Another trial awaited the people of the lotu. They had hitherto 
refused to join in presenting first-fruits to the gods of the land, and to 
work on the Lord's day. Arrangements were made for the great 
event of the King's visit — the presentation of tribute — to take place 
on the Sunday. After trying vainly to get the day altered, the Chris- 
tians firmly refused to take part in the proceedings. Their absence was 
sure to be remarked, and no one could foretell the effect such a slight 
would have on the much dreaded visitors. The next day, the Chris- 
tians acknowledged the King's supremacy by bringing their own sepa- 
rate offering of tribute, which was very graciously received. This 
affair produced a most favourable impression on the minds of the Somo- 
somo King and his people, showing, as it did, what was the genuine 
effect of Christianity when thoroughly carried out ; but the Lomaloma 
Heathens, who expected far different reception for their Christian coun- 
trymen, were again greatly disappointed. 

Many circumstances took place which tended to increase the influ- 
ence of the new religion among the people. A woman who professed 
to be inspired by an evil spirit, soon lost her frenzy when brought 
under the influence of the Christian Teacher ; and the priests found it 
more and more difficult to get up a good shaking under the inspiration 
of their gods. On one occasion, when a feast of many pigs and other 
food was duly prepared, and the priests seated round, ready to begin 
their convulsive performance under the divine afflatus of their several 
deities, Daniel, the Teacher, drew near, and spoilt it all. They looked 
at each other, but no one spoke, until one, bolder than the rest, became 



LAKEMBA. 289 

agitated, and uttered an exhortation to the other gods to speak ; but it 
was a sorry attempt, and none had the heart to follow. 

A Lomaloma priest sailed in company with several Christian canoes, 
and was wrecked. All on board escaped on the outrigger, which had 
broken loose. The Christians heard of the disaster, and went down to 
the shore, and found the priest's canoe had drifted in. They took out 
the mats and other property, dried them, and returned them to the 
owner, who refused for a while to receive them, saying it was so con- 
trary to Fijian custom. Two Heathens who had got hold of some of 
the mats, acted in the old style, and kept them. The priest was aston- 
ished, and, wherever he went afterwards, told of the wonderful effects 
of the lotu. He even dressed as a Christian, saying, " Where shall I 
go ? I have no god with me. Since the arrival of the Christian relig- 
ion, I have not known any god. It is right that all should be Christian.'' 

In the Yaro district of Vanuambalavu, good was done by the visits 
of the Lomaloma Christians and the Oneata people, so that several had 
already renounced their old religion and avowed their belief in the true 
God. These persons earnestly desired a Teacher ; but before one could 
be sent, the political aspect of the island suffered a great change. 

The town of Ndaku-i-Yaro had rebelled against Yaro, to which it was 
lawfully subject. The Chiefs, knowing that they could not stand alone, 
offered to give themselves and their district over to Lomaloma. This 
offer, against the wish of Joseph Mbukarau and the other Christians, 
was accepted, and the Lomaloma Chiefs entered into alliance with the 
Ndaku people, and thus set themselves in direct opposition to Yaro. 
When matters were so far arranged, a party of Yaro people were sur. 
prised, and eleven of them killed and eaten, and one taken captive. 
Thus war was openly declared, and the Yaro King felt himself, justly, 
the injured party. 

The Christians at Lomaloma were grieved and indignant at this un- 
righteous warfare, so treacherously and brutally begun ; and, in order 
to clear themselves from any suspicion of having consented to it, they 
openly sent to the Christians at Yaro, declaring their intention of re- 
moving at once to some neutral ground until peace was restored. At 
the same time they begged the King of Yaro to give up to them one 
of his small islands, named Munia, which was about nine miles from 
each of the contending districts. In time of war the Munia people 
were always m danger, and the island was often the object of conten- 
tion, and somewhat difficult to protect against Lomaloma, which was the 
stronger in canoes. The King of Yaro approved of the plan, and even 
urged the Christians in his own town to join the others at Munia, in- 



290 FIJI A^m THE FIJIANS. 

trusting them with a message to the people of the island, to the effect 
that he wished them to loiu, and to come down from their mountain 
fastness, where, through fear, they generally lived, and reside with 
the Christians at the sea-side. These two bands of confessors thus will- 
ingly exiled themselves for the sake of the Gospel of peace ; and soon 
there arrived at Munia the Lomoloma Christians, with the noble Chief 
Joseph Mbukarau at their head ; those from Yaro joined them ; and the 
people of the island were won to form part of the community, receiving 
a solemn assurance that they should suffer no molestation or injury. A 
new town was built on the most favourable site, and the little colony 
flourished under the government of the good Lomaloma Chief He 
and his people were declared exempt from all the claims of war, and 
permitted to sail about without hinderance, whereby they had the oppor- 
tunity of doing much good on all hands. 

The simple fact of that Christian colony, formed and established as 
it had been, produced a great effect in all Fiji. It seemed so strange 
that these people should thus stand out so boldly to protest against the 
venerable abominations of the land. It Avas also without precedent in 
Fijian history, that a tribe should leave an impregnable fortress in war 
time, as these Munians had done, and reside on the open coast. These 
things commanded attention, and the Heathens looked on and wondered, 
until they found themselves compelled to respect the religion which 
could work such great and strange results. 

The war was now raging between the two districts of Vanuamba- 
lavu ; but the Teacher, for whom the Yaro Christians had prayed, was 
sent, the Oneata people nobly giving up one of their own Teachers for 
the purpose. It was in February, 1844, that they sailed in six canoes, 
carrying the Teacher to Yaro. Two of the canoes they presented to 
their friends, and, in doing so, urged them to give up Heathenism. 
Some consented, and all seemed disposed to listen with attention and 
respect. Religious services were held, and, on the Sunday morning, a 
large house was set apart for worship ; but it proved too small for the 
number of people who came to hear. In the afternoon, the King de- 
sired that there should be preaching in the open air, in front of his 
house, so that the people might sit down and be orderly. A great mul- 
titude assembled, and listened eagerly, for the first time, to the Gospel. 
But the war engaged too much attention to allow time for religious 
thought and inquiry for the present. 

While the Heathens were carrying on the war with great fury, eat- 
ing all the slain that could be borne away, the Christian colony at Mu 
nia prospered, and its people were industrious in cultivating the soil 



LAKEMBA. 291 

and building good houses. All matters of religion were diligently at- 
tended to, and most of the natives of the island became worshippers of 
the true God. But these Christians also extended their efforts to the 
island of Thikombia, about twelve miles from them. The inhabitants 
of this island had been notorious for their wickedness and opposition 
to the lotu ; but now they yielded to the influence of the example and 
exhortations of their new neighbours, and most of them forsook their 
old religion for that of the Gospel. 

Any persons from either of the contending districts, when they 
reached Munia, were in a city of refuge ; but, if captured on the way, 
they were a lawful prey. One day a Yaro canoe was nearly overtaken 
by one from Lomaloma, and about to be boarded, when a Teacher was 
observed to be on board, which was a protection to the canoe and all her 
crew. Some who wished to live in quietness, and serve God, went to 
join their friends on the small island. Among these was the priest of 
the principal god at Yaro, who thus abandoned his followers when they 
most needed such help as he had long professed to procure for them. 
The person who assumes the priestly office in connexion with that par- 
ticular god, by professing to be possessed by the deity, is not allowed 
to have his hair cut. This poor fellow, accordingly, had been oppressed 
and annoyed with several years' growth of hair, from which he was 
now happily relieved by the application of scissors. Locks of his hair, 
which had become a yard long, were known by various names, having 
reference to his office. Thus one was called cava levu, " great wind," 
which would blow if proper regard were not paid to the offerings ; an- 
other was, modrai popo, " rotten bread," signifying that, if not offended, 
he would make the crops so abundant, that the plentiful supply of fruit 
would cause the bread to rot in neglect ; another was, ika tavu, " broiled 
fish," which was to be prepared for the priest as soon as the women 
returned from fishing, or the people would be punished. These dreaded 
locks were removed, and with them the false hopes and fears of many ; 
and this, too, during a war when priests were in great demand. The 
war continuing, a native Teacher was sent to reside at Lomaloma, 
where he was received by the old Chief, who was the first fruit of 
Joseph's labour, and who had been persuaded to remain at home when 
the other Christians emigrated to Munia. 

In October, 1844, Mr. Calvert visited these parts, accompanied by 
a Tongan Chief of rank and influence, hoping to succeed in establishing 
peace. At Munia seven couples were married, and twenty-five adults 
and eleven children baptized. At Lomaloma, twelve adults and five 
children were baptized. The peace-makers were allowed to pass to and 



292 FIJI AKD THE FUIAITS. 

fro without molestation, though met and surrounded by large numbers 
of armed men. Whales' teeth were presented to both sides by the 
Missionary and the Tongan Chief, to back their entreaties for peace. 
This led to a declared reconciliation and a conclusion of hostilities ; but 
the sore was evidently unhealed. One good thing, however, was done ; 
the people saw and felt that the Christians wished their welfare, and 
received them accordingly, while many heard the Gospel, whom the 
Missionary had never been able to reach before. 

After a little time war broke out again, though not with its former 
violence. The Ndaku-i-Yaro people, with whom the war originated, 
were not disposed for peace, as they had been obliged to forsake their 
own town, and were now dwelling at Lomaloma. Some of these men 
were the first to treat with violence the Christians, who had, all along, 
been permitted to pass freely where they would. On the 20th of No- 
vember, 1847, while some of these miscreants were on the look-out for 
the enemy, they fell in with the Yaro Teacher, Josiah Lutu, who had 
come part of the way home with the Lomaloma Teacher on his return 
from visiting the sick Native Assistant Missionary at Yaro. The ruf- 
fians pounced upon this good man, killed him, mangled his body, and 
cut off his hand, which they bore away as proof that they had been suc- 
cessful in their enterprise * The Chiefs of Lomaloma were much an- 
noyed with this treachery of their proteges, which placed them in a very 
awkward position. They felt that they had no actual control oyer their 
heathen people, and all their priests miserably failed them at their great- 
est need. Moreover, the Tongan and Fijian Christians at Lakemba 
would be very likely to resent this outrage. The Christians could 
easily punish them, if they wished, especially if they were to strengthen 
the Yaro party, which had proved their match all through the war. 
After several consultations, some of the Lomaloma Chiefs resolved, as 
a matter of policy, to profess Christianity. This being settled, they 
employed Joseph IMbukarau, whom they had before despised, to go to 
the Tongans at Lakemba, and intercede for them. Two days, however, 
before his arrival, Zephaniah Lua, a Tongan Chief of high rank and in- 
fluence, had sailed with a large company of Fijian and Tongan Chris- 
tians, in twelve canoes, to make inquiry about the death of Josiah. Mr. 
Lyth had tried to prevent this large fleet, begging that only one or two 

* Enoch Fakamafaa, the native helper at Taro, died two days after Josiah xras murdered. 
Enoch was a Tongan, and had been devoted to the work of Missions for several years at Ono, and 
at Nukunuku, where he soon built a house and chapel with very littlo help. He was a faithful 
and uniformly devoted man, of excellent spirit. He lost five children while at Yaro, and suflFered 
much from personal afliiction ; yet he refused to leave his work, giving himself fully to God's 
cause. His end was peaceful and happy. His wife was an excellent woman. 



LAKEMBA. 293 

canoes should be sent. All entreaties were unavailing : the Missionary, 
therefore, besought each of the influential men of the expedition reso- 
lutely to resist any approach to war ; and they all, with Zephaniah, 
pledged themselves to follow peace, while giving a demonstration of 
their disapproval of the murder. They were absent seventeen days, 
having visited Nayau, Mango, Thithia, and both the districts on Vanu- 
ambalavu. At every place they enjoined upon the people not to repeat 
the act done by the Ndaku-i-Yaro people. They did not get involved 
in war at any place, while they expressed their strong disapproval of 
the foul crime which had been committed. The Lomaloma people 
were very grateful for the mild way in which the matter was treated, 
and a general impression of a favourable kind was produced. 

Teachers were stationed at various places on Vanuambalavu and 
the neighbouring islands, and some progress was made, when fresh 
troubles and persecutions opposed the Mission work. The Missiona- 
ries had now abandoned Somosomo, and, since their removal, a great 
change had taken place in the manner of Tuikilakila's treating the Chris- 
tians in his wide dominions. At the adjacent island of Mango, subject 
also to Somosomo, the King's sons and people had brutally ill-used the 
Teacher, Paula Thama, a noble-minded Christian from Ono, and had 
subjected his wife to abominable treatment, so that both were obliged 
to leave the island. To the honour of these devoted servants of God, 
it should be known, that they were ready to go to other most difficult 
scenes of labour, where also they suffered many things for Christ's sake. 

In 1854, some base characters at Lomaloma, freed from restraint, 
and instigated by the Somosomo Chiefs, attempted the destruction of 
all the Christians in their town. They had previously done all they 
could to exterminate the lotu by persecution, and by banishing the 
Teachers who did not belong to the place ; but now actual extinction 
was aimed at, and reckoned upon with confidence. The plot was laid 
craftily, and every arrangement made with the closest secrecy. One 
night the Christians' houses were set on fire, and seventeen of the in- 
mates murdered as they tried to escape. The rest got away in safety. 
As soon as the ill-news reached Lakemba, the Tongans again hastened 
to the relief of the oppressed. The fugitive Christians were placed in 
safety, and a vigorous inquiry instituted as to the origin and instru 
ments of the massacre, when it was discovered that the whole affair 
was more than sanctioned at Somosomo. While there were some at 
Lomaloma who were determined in their opposition to Christianity, the 
Chiefs and people generally disapproved of the recent atrocity, and 
were all the more strongly disposed now to go over to the lotu. Yet, 



294 FIJI Ain) THE FIJIANS. 

for a long time, the Christians suffered ill-treatment, having their food 
stolen and property injured, while their ablest Teachers were sent 
away. Some suffered the death of martyrdom rather than disown 
their Lord, and the Missionaries and Christians in Fiji were earnest in 
prayer, that God would interpose on behalf of His people at Vanuam- 
balavu. God heard prayer, and brought good out of all the evil. The 
Chiefs of the two hostile districts determined to end their old quarrel 
and live at peace, giving themselves up to the influence of Christianity. 
The wretches who were engaged in the massacre were given up to the 
Tongans, who spared their lives, but deported them to another island. 
Valuable Teachers were soon sent to the surrounding islands ; and 
when the Lakemba Circuit was di\dded into seven branches for its bet- 
ter management, Vanuambalavu, with seven other islands, was formed 
into a separate and the most important branch, being placed under the 
care of a devoted Tongan Native Assistant Missionary, seven Native 
Teachers, and twenty-six school Teachers. 

About this time the notorious persecutor, Tuikilakila, the King of 
Somosomo, died a violent death, and his dominions were plunged into 
a civil war. Some of those most active in the persecution in these 
parts were killed, and others had to flee for their lives. 

This populous and extensive branch, where the struggle between 
light and darkness had been so long and determined, is now the scene 
of a great triumph of the Gospel. The Missionaries pay frequent visits 
in canoes to most of the Stations, and find the Native Assistant Mis- 
sionaries of great use in visiting the places which they themselves can- 
not reach. 

During the progress of the events just recorded, the Mission was 
slowly advancing at the chief island of Lakemba, which, besides sev- 
eral Tongan settlements, has ten Fijian towns and villages. It was, 
of course, impossible for the Missionary or his assistants to visit 
each of the many islands included in the Lakemba Circuit ; but the 
truth reached all ; for when people came to Lakemba to procure goods, 
or for other purposes, they always called at the Mission-house, where 
care was taken to impart instruction to the visitors. All, however, 
were afraid of the King and Chiefs in the principal town, so that, for 
a long time, there was not much apparent success. Yet this town 
was regularly visited by the Missionaries, who were occasionally 
cheered by tokens of good having been effected. On visiting Ya\nitha, 
a heathen Chief, who was sick, Mr. Calvert heard with gratitude of the 
fruit of another Missionary's teaching. Yavutha begged him to sit 



LAKEMBA, 295 

near, and said, " I have desired a visit from you. I wished to go to 
your house that we might worship the true God together ; but I could 
not. I have, therefore, made an offering to the gods we have wor- 
shipped. I hate them much. They are liars. I am greatly grieved 
because I have long neglected to worship the true God. I am now de- 
termined to pray to God. If I die while worshipping Him, it will be 
well. Mr. Gross is a good man. He was of few words ; but we always 
felt when he spoke to us." In the presence of the Chief's three wives 
and several of his friends, Mr. Calvert made known to him more fully 
the nature of sin and the atonement of the Saviour, and then, at his 
request, prayed for him. Mr. Cross had then lefl four years, and this 
long-delayed result of good greatly encouraged his successor. 

In several of the native villages on the island progress was made. 
Early in 1840, a neat chapel was finished at Narothake, when one 
couple was married, and thirteen persons, who had been under instruc- 
tion, were baptized. In this place, the heathens were very favourably 
disposed towards the Christians, and even helped in building the 
chapel. At the opening, a large quantity of food was provided and 
shared to people from nine towns, under the management of an influ- 
ential old Tongan, who had become naturalized in Lakemba, and was 
the head man at Narothake. 

Besides the large number of resident Tongans at Lakemba, there 
were frequent visits by canoes from the Friendly Islands ; and the 
visitors were generally careful in the observance of the Sabbath, and 
other points of Christian duty. Some, however, were not so faithful, 
and gave the Missionary a great deal of trouble. They would some- 
times oppress and impose upon the natives, who, however disposed, 
were unable to resent the injury. This made the Missionary's position 
very delicate ; for, while he had to encourage the Christian Tongans 
in all that was right, and repress any tendency to wrong, his chief work 
was among the Fijians, whose favour it was very important to secure. 

One Sunday morning, information reached the Mission-house that 
there was a disturbance between the natives and the Tongans. It 
seemed that, as some Fijians were going to fish that morning, they 
asked some Christian Tongans which was the sacred day ; and, on be- 
ing told, set up a shout and shook their fish-spears at the Tongans, who 
could not brook the insult, but handled the others somewhat roughly. 
The Fijians, enraged, prepared for war ; and both parties were soon in 
arms. Mr. Calvert at once ran to the Tongans, and then to the King, 
begging them to refrain from hostility. He met many running to and 
fro, ready for fighting ; but, happily, no musket had as yet been fired. 



296 FIJI AND THE FIJIANS. 

or spear thrown, and the Chiefs were prevailed upon to prevent war 
In the midst of the confusion, while the Missionary was hurrying from 
one to another to make peace, a Chief of high rank had asked the King 
to allow them to kill Mr. Calvert ; but met with the reply, " No. He 
did not come here for the Tongans, but he is a Missionary to us ; and, 
while I live, his life is sacred." Thus was God's servant preserved 
from his enemies, and the anxious fears of his wife, who was praying 
and trembling at home, was set at rest. 

This great Circuit received immense advantage in the timely arrival 
of the Eev. Thomas Williams and his wife, on the 7th of July, 1840. 
Mr. Waterhouse paid a short visit on this occasion, and called at all 
the Stations. Twelve months after he was again in Fiji, and held the 
District Meeting at Lakemba, when all the Missionaries from the differ- 
ent stations were present, except Mr. Cross, who was unable to leave, 
in consequence of a massacre perpetrated near the Mission-house by 
the young Viwa Chief. During the Meeting rumors of war from So- 
mosomo prevailed, and Ihe people were all busy in throwing up em- 
bankments and repairing fences, while a constant excitement was kept 
up by the frequent shouting of alarming reports. The Missionaries, 
however, went on with the business of the District Meeting, working 
daily, from morning to night, until it was finished. On the Sabbath, 
Mr. Waterhouse preached to one congregation of Fijians and another 
of Tongans, and in the evening held an English service with the Mission- 
aries and their families. He also exammed several Local Preachers, and 
was pleased to find that only such men had been put into this office as 
were clear in their religious experience, and gave good evidence of a 
change of heart. Mr. Waterhouse's soul was greatly stirred by all he 
witnessed ; so that he wrote : " I have now closed the business of the 
three Polynesian Districts, each of which is vastly important ; but this 
the most so, from the circumference of its Mission-field, the immense 
population it contains, their physical and mental capabilities, their in- 
dustrious habits, their profound respect for their Chiefs and all other 
official characters ; but, withal, their awfully degraded and cannibal 
state ; yet, more especially, from the influence Christianity is exerting : 
— directly, in turning men from darkness to light, and from the power 
of Satan to the living God, and the raising up of Teachers of a noble 
order, who count not their lives dear unto themselves, so that they 
may win souls ; and indirectly, in taming the savage, softening the hor- 
rors of war, and saving the shipwrecked mariners from the jaws of 
man-eaters ; — to say nothing of various minor matters. The Missiona- 
ries have succeeded in fixing the moral lever which, by the supply of 



LAKEMBA. 297 

suitable aid, and the blessing of God, will revolutionize the inhabitants 
of this intersting group of islands, containing a greater population than 
all the lands of New Zealand, the Friendly Islands, the Niuas, and Ro- 
tumah together." 

During this visit of the General Superintendent, more effective 
measures were adopted for the training of native agents, whose help 
was becoming more and more important, as fresh places became urgent 
in their appeals for Teachers. Now that two Missionaries were at the 
Station, the different places received more frequent visits, and the work 
was strengthened. Chapels were built at several other villages on La- 
kemba, and at some of the adjacent islands, where Teachers were placed. 
Everywhere the heathen priests were complaining, and, in some cases, 
seemed to be getting ashamed of their old superstitions. At the King's 
town in Lakemba, a man of the priestly order, whose privilege it was 
to receive inspiration from the god, refused to enter upon his functions, 
declaring, " If my mouth should go to my stomach, or back, or elbow, 
I will be a priest ; but so long as it remains where it is, I shall not." 
This was a sharp and intelligent man, and well acquainted with the 
Fijian language, so that he was teacher to two of the Missionaries. 
His intercourse with them was not altogether lost ; for, some years 
after, when the King's permission was given to all to become Christian, 
he was one of the first to devote himself fully to God. Being ambas- 
sador to Mbau, he went thither with tribute, after his conversion, and 
while on one of these visits, fell sick and died ; and, according to his 
own request, was buried beside John Hunt. The happy resignation 
with which Amos Kau bore his affliction, and his very peaceful end, 
made a deep impression on the heathen King of Mbau and his Chiefs, 
who wondered at the great change in their ambassador. Eliezer Ta- 
kelo, the son of Amos, is a very pious and devoted youth, and now 
labours as an assistant Missionary on the distant island of Rotumah. 

The perquisites of the priest's offlce, however, were tempting ; and 
seeing that -Kau refused to assume the dignity, a descendant of a former 
priest professed to be entered by the god. Still he felt that Heathen- 
ism was at a low ebb, and would not long prove profitable. While he 
ate the first-fruits from the field, or portions of cooked food and pud- 
dings, and appropriated to his own use other offerings, he was mindful 
of the signs of the times, and began to deride the gods of Fiji, saying 
to the Missionary, " Our system is coming to nought. Formerly we 
rejoiced in our gods, and were pleased when they were invoked ; but 
since you have come among us, and spoken deridingly of our gods and 
the lies of priests, we have no longer pleasure in them. Our work is 



298 FIJI AUD THE FIJIAKS. 

not now sweet to us. "We do not follow our former practices much ; 
and we have not any confidence in what we do. What you make 
known is taking the place of our false system, and will soon become 
prevalent." 

Before a voyage was commenced, and during war, and in case of 
sickness, the help of the priest was always sought. In the latter, how- 
ever, the Missionary often found himself displacing the sacred function- 
ary, by the use of medicines which, being judiciously administered, were 
soon found to have more effect than any incantations or idolatrous cer- 
emonies. The case of the King of Lakemba's daughter has been men- 
tioned in the former part of this work ; * but the particulars of the 
whole affair are so interesting, as to warrant their being given here 
more fully. 

In 1842, Tangithi, the daughter of the King, was very ill, and seemed 
likely to die. She wished to be visited by the Missionary, who found 
her much worse, being speechless, and apparently insensible. The 
medicine he gave soon produced a favourable change ; but, next day, she 
refused to continue under Mr. Calvert's treatment, as a priest had ar- 
rived during the night from a distance ; and, through him, the god had 
declared that the illness of the Princess was in consequence of the ruin- 
ous state of the temples. The King, being very fond of his daughter, 
was anxious to appease the anger of the gods, and ordered large offer- 
ings of food to be prepared by all the towns on the island. Toki, and 
the other enemies of the lotu, tried very hard to get this order imposed 
on the Christians as well as the rest ; but the King refused, saying that 
what the Christians did in the matter would be useless, as they wor- 
shipped another God. On being pressed, he added, " They shall not be 
asked to help. And if they were, do you think they would do any- 
thing in this matter, seeing that such work is unlawful to them 1 " On 
this occasion, as on all others, care was taken by the Missionaries that, 
while the Christians stood firmly to their principles, it should be done 
with as little offence as possible ; so that they brought unbidden a sup- 
ply of uncooked food, as a present to the King, who seemed pleased and 
satisfied. All the Heathens on the island joined in preparing the offer- 
ing for Tangithi's recovery. Many thousands of taro-roots were baked 
and presented, with nineteen large puddings, made of the same material, 
ground on the rough bark of the pandanus, and then baked in leaves in 
portions about the size of a penny roll, to be afterwards all mixed to- 
gether with cocoa-nut and boiled sugar-cane juice ; the whole mass being 

* VoL i., p. 145. 



LAKEMBA. 299 

neatly cased in a great number of banana leaves. The largest pudding 
was twenty-one feet, and the next nineteen feet, in circumference. 

All these preparations occupied much time, and before everything 
was ready, Tangithi got worse, and again Mr. Calvert was sent for. 
He found her removed to the house of a late brother of the King, who 
was now deified, and said to be specially present in his old house. 
The Missionary, knowing that the priest was there about his incanta- 
tions, and that large offerings had been prepared, deemed this a good 
opportunity for teaching. The King was much excited, and said, " The 
illness of my daughter is very great ! " " Yes," said Mr. Calvert, " I 
know it ; and you are to be blamed for following useless heathen wor- 
ship, instead of continuing the use of medicine which proved bene- 
ficial." He further added that he was unwilling to treat the patient, 
while the heathen observances were going on, and the priest was rub- 
bing her body, lest, on his treatment succeeding, it should be said that 
the recovery was the result of the incantations and offerings, and thus 
the people should become confirmed in their errors. After a long talk, 
and a lecture to the priest on his absurd deceptions, Mr. Calvert at last 
consented to undertake the case. He administered a stimulant, which 
revived the girl from her stupor, making her throw about her arms 
restlessly. This frightened the King, who thought she was dying, and 
cried out angrily, " You have killed my daughter ! " The Missionary 
was in no enviable position. The attendants and people all round were 
very savage at his interference with the priest, and only wanted a word 
to lead them to revenge. It was late at night, and the Mission-house 
was far off. The place was full of enraged Heathens, in the midst of 
whom stood the stranger accused by the King of murdering his favour- 
ite child. Nothing, however, was to be gained by showing fear ; so Mr. 
Calvert snatched up his bottles, and showed great indignation at such a 
charge after he had come at their earnest request, — though served so 
badly by them before, — and had given some of the medicine that had 
been sent all the way from England for his own family. Then, 
assuming a look of being greatly affronted, he hurried away, glad enough 
to get safe home, where he bolted all the doors, and kept an anxious 
look-out next morning, until the news came that Tangithi was alive and 
somewhat better. During the morning a message came from the King, 
begging for medicine for another of his children, who was ill with 
dysentery. Mr. Calvert sent word : " Give my respects to the King, 
and tell him that I do not wish to send any more medicine for his chil- 
dren, having killed his daughter last night ; and it is not lawful fcr a 
Missionary to kill two children of a King in so short a time." An 
20 



300 FIJI AlO) THE FIJIAlfS. 

apology soon came, and an entreaty for forgiveness for words hastily 
spoken ; but the medicine was not sent until another urgent request 
was brought. 

For four weeks the priests tried all the effects of their incantations 
and sacrifices, but the sick girl got no better ; so that, at last, the fa- 
ther's heart relented, and he gave his consent that she should renounce 
Heathenism, and be removed, with her attendants, to the Mission-house. 
This was accordingly done, and the Missionary's wife will not soon for- 
get the toil and inconvenience and annoyance of having so many Fijian 
women in her house. The care, however, was cheerfully borne, and in 
a short time the patient improved. Now that she had lost all trust in 
the heathen remedies, she was perfectly submissive to the directions of 
the Missionary, and soon recovered. And God gi'eatly blessed her soul 
as well as her body ; so that she became an enlightened and earnest 
worshipper of Him, much to the dismay of the priests, and the rousing 
of the whole island. On the day of her removal to the Mission-house, 
the rebuilding of a temple was to have been commenced, and an im- 
mense ball of sinnet was to be unwound for the lashings ; but the 
unexpected turn of events prevented the work. Several became 
Christians in the King's town, and all the people, from the King down- 
wards, knew that Tangithi's recovery was of God, after their own priests 
had failed. 

Tangithi soon became a consistent and valuable member of the 
Church ; but one very awkward fact sadly perplexed both her father 
and the Christians. She had long been betrothed to Tanoa, the old 
King of Mbau. Her father still remained heathen, and could have no 
excuse for treating Tanoa as the Ono people had served himself, by 
refusing to send the girl ; so that, much against her own wish, she was 
sent to Mbau, where, without any to foster her piety, it declined, although 
she never abandoned her profession of Christianity. Under the stress 
of persecution and mockery, she continued to pray, until she was sub- 
jected to such infamous treatment that her life was endangered, and she 
once more returned to her father's island, where her old friends warmly 
welcomed her. Under their care, after much anxious watching and 
prayer, she slowly recovered, and once more her heart was fully conse- 
crated to God, and her whole conduct was marked by a peculiarly 
devout and earnest piety. Immediately on her perfect recovery, she 
was peremptorily ordered back to Mbau, where she had once more 
to endure shameful outrage ; so that when Tanoa died, she would gladly 
have been one of the victims strangled at his obsequies, rather than 
continue subject to the abominable usage she had to suffer. But she 



LAKEMBA. 301 

still lived, and, in consequence of her good behaviour, was allowed 
again to visit her father, under a pledge that she should return, bringing 
a large offering of property. 

But some change had now taken place at Lakemba. The King was 
nominally a Christian, and most of his people had formally renounced 
Heathenism. Mbau also had become weakened in the great war, and the 
Lakembans had not paid their tribute so fully as usual. On the visit of 
the Christian Tongan King, George, the Mbau Chief complained that his 
Lakemba vassals had not kept their engagement concerning Tangithi, 
and declared his purpose, if they sent her back with the tribute, that 
he would give his free consent to her returning home. King George 
acknowledged the justice of the claim, and urged the Lakembans to 
meet it : but there was every reason to doubt the faith of the Mbau 
Chief; and Tangithi, who had received great benefit by her return, 
declared her willingness to die rather than go back to him. The Mis- 
sionaries urged on the good Tongan King the importance of his seeing 
that the Mbau Chief kept his word, and this resolute interference caused 
great stir. When the matter was most difficult, it was found that the 
messenger between the two Kings had been double-faced, and King 
George at once took the woman back to Lakemba, where she has since 
lived a good Christian, and a useful Class-Leader. 

While this case, which on account of its importance has been given 
at length, shows some of the great difficulties which opposed the Fijian 
Mission, it also brings out the importance of the Missionaries having 
some medical knowledge. In the case of those belonging to this Mission, 
they had given considerable attention to this point before leaving Eng- 
land, and had provided themselves with useful works of reference. 
Very early, too, the Mission was strengthened by the arrival of the 
Rev. R. B. Lyth, who had been educated for the medical profession, 
and who was unwearied in his attention to the health of the people and 
the Mission families. Again and again did he sacrifice comfort, and 
risk his life, leaving his own family, and taking long voyages in frail 
canoes, — once being wrecked and narrowly escaping with his life, — in 
going to help his brethren and their wives when sick. 

The necessity and advantages of English medicines and medical 
know^ledge were deeply impressed upon Professor Harvey of the Dublin 
University, on his visit to the Fiji Islands in 1855. He wrote to his 
friend, N. B. Ward, Esq., of Clapham Rise, London, urging that the 
subject should have his best attention. Upwards of £^00 was contrib- 
uted, and supplies of medicines were sent out to the Missionaries in the 
Friendly and Fiji Islands. Mr. Ward interested many gentlemen and 



302 FIJI AND THE FIJIANS. 

friends in the matter. It was felt desirable that special attention should 
be paid to qualify all Missionaries to help themselves and their own 
families, as well as the people among whom they are placed, where 
there are no medical men. With the design of supplying this desidera- 
tum, The Protestant Missions' Medical Aid Societij was formed in 1856. 
Several medical gentlemen readily offered their services ; and the 
co-operation of all Protestant Missionary Societies was invited for the 
promotion of the objects of the association. 

Passing back again over the time occupied by the events recorded in 
connexion with Tangithi's case, the conversion of the people of Yandrana 
deserves special notice. Yandrana is the most populous town on Lakem- 
ba, on the opposite side to the King's town. It had been repeatedly 
visited by the Missionaries and Teachers, but without apparent success ; 
for the people seemed determined to oppose Christianity. In September, 
1842, some differences took place between these people and the King's 
town, and a sudden attack was treacherously made upon the Yandrana 
men while presenting food, when two of their number were killed and 
two wounded. On the next day, they sent a message to the King, 
begging that no more might be killed, but that they might serve him 
in peace. On the return of the messenger, a consultation was held, at 
which it was boldly asserted that their ovm. gods were useless, and their 
heathen masters unworthy of trust. At ten o'clock that night the 
Missionary .received an intimation from the Yandrana people, that thev 
did not like to be killed; that they should certainly go to war with 
their King if they remained heathen, and that they therefore wished to 
become Christians. Knowing the danger of delay, Mr. Calvert rose, 
dressed, and walked about twelve miles, entering the town soon after 
sunrise. Some of the principal men assembled in a heathen temple, 
and to these the Missionary stated why he had come so promptly. 
They replied : " We were far from religion. The sky was nearer than 
religion to us. But we are now apprehensive that we shall always be 
fighting if we continue heathen ; and we have, therefore, decided to 
embrace Christianity, that we may remain in our land, and live 
peaceably." 

Most of the people were busy in preparing food for the funeral of 
the two slain men, and could not attend. Lua, the head Chief of the 
town, with three of the principal men, and a fow others, met in a 
heathen temple, as representatives of the four tribes belonging to that 
settlement, and, afler singing and prayer, bowed down to worship God. 
On the next Sabbath, all the rest were openly to abandon idolatry. 



LAKEMBA. 303 

But the King and his Chiefs soon heard of what the Yandrana people 
were intending to do, and a messenger was forthwith sent off to forbid 
their becoming Christian. Mr. Calvert met the messenger just outside the 
town as he himself was returning, and rejoiced to know that the King's 
command came too late. Men of influence were now dispatched, com- 
missioned to gain their end, whether by threats or promises ; but in 
vain. Those who had professed Christianity refused to leave, declaring 
their intention of remaining where they were, and preparing tribute for 
the King as formerly. This town, of all others, had supported the 
King in his opposition to the lotu ; and now he and Toki and the other 
Chiefs were dismayed to see it going over to the new religion. 

Mr. Calvert had an interview with Tui Nayau, telling him, that the 
Yandrana people were greatly afraid on account of the conduct of their 
young men, and the murders which had taken place ; that they had 
thought of removing elsewhere for safety, but had resolved to remain 
and become Christian, that they might dwell in their own land, avoid 
war, and live in comfort ; that they had already begun to worship God, 
which would be for the King's benefit, inasmuch as he would easily 
govern them, while, in their heathen state, he had always found them 
unruly ; and, valuable as they were to him, he had been obliged to 
kill some of them. The Missionary went on to say, that he should 
teach these people to honour their King as well as to fear God ; and 
that, as religion was a great blessing to any land, it would be wiser for 
the King to give up his opposition. Tui Nayau's answer was remark- 
able. " It is true," said he, " I sent to inquire about their becoming 
Christian, in order to prevent it, according to the custom of our land ; 
so I did to the islands of Oneata and Ono, and the villages of Wathi- 
wathi, Waitambu, Narothake, and Nukunuku ; but my efforts were 
ineffectual. Religion is not like a dress, to be put on and off; but it is 
a, work in the heart. When our message goes to those who have only 
put religion on, they pretend to be afraid, and give it up ; but those 
who know religion press on in spite of our opposition, and people will 
not abandon it. See ! religion exists and prevails at all the places 
where I made efforts to destroy it ; it spreads, and we shall all become 
Christian. It is our way to oppose ; but yours to go on with your 
work, and be successful." 

At Yandrana, however, the King's message prevented the universal 
abandonment of Heathenism, which was to have taken place on the 
next Sabbath. Still the loss by this was only apparent ; for, had the 
formal acknowledgment of Christianity taken place, it would have been, 
on the part of many, a purely politic expedient, their hearts remaining 



304 FIJI AND THE FIJIAl^S. 

uninfluenced by those truths which they hated even when seeming to 
embrace them. Among those who actually became Christians at this 
time, was some very decided characters, who formed a good foundation 
for the Church to be built upon afterwards in Yandrana. Such was 
Vosa, the son of the King's orator, and an influential man of twenty- 
eight years of age. He learned the alphabet in a few hours, and was 
very soon able to read the New Testament. Wetasau, the Chief next 
in rank to the King, came over to Yandrana and besought the people 
to remain heathen ; but the Christians told him that their new religion 
would not affect their loyalty, or the amount of their tribute. The 
Chief upbraided Vosa with his folly in becoming Christian, telling him 
that he could not now succeed his father as King's speaker ; to which 
Vosa replied that his religion would not disqualify him for that office, 
and that no one should deprive him of it. This man made rapid 
progi-ess in all respects ; commending religion, and maintaining its 
superiority to the old Heathenism. After a time he became a Local 
Preacher, and has since been employed as a useful Teacher in several 
islands. 

Under the diligent care of the Missionaries and their trained Agents, 
the good work prospered greatly in this town : a large chapel was soon 
put up, the number of converts increased, and several efficient Teachers 
were taken eventually from this Church to carry the truth elsewhere. 
In 1854, nearly twelve years after that morning when a few met Mr. 
Calvert in the temple to accept Christianity, the same Missionary, 
being in want of men to help in other parts of the group, again visited 
Yandrana, to try, by the kind permission of the Superintendent, 
whether any would be ready to give themselves up. He called upon 
the Chief, Lua, one of the few left who took part in the first service on 
that eventful morning twelve years ago. Lua had long been ill and 
was very weak, but quite happy in prospect of death. He said : " I 
am very glad to see you once again before I die. My body is weak ; 
but I trust in Jesus Christ who saves me. I think I shall not live long ; 
but I do not trouble about that. I leave all to the Lord, contented to 
die and go to live with Jesus." This testimony greatly cheered the 
Missionary. The Chief then told him that as men were wanted, he 
might take any of his relatives and people who were ready to go, say- 
ing that they had much better be employed for the salvation of souls 
than remain at home to plant yams and taro, and build houses. 

The Fijians are generally very industrious, and the men go out 
daily to a distance from the town to cultivate the soil and cook vege- 
tables, while the women are busy making cloth at home, or fishing on 



LAKEMBA. 305 

the reef. When Mr. Calvert came, he found that nearly all the men 
were away at work. On their return at evening, the great drums were 
beaten for service, which was held at a commodious chapel in the 
suburbs, near to which a Teacher's house had been built. All the 
people were now nominally Christians, and many showed by their 
earnest piety and blameless life how real was their religion. After 
service the Missionary said, " I am here to seek men who have felt the 
truth and power of Christ's religion in their own hearts ; who know 
the Scriptures, can read well, and are desirous to do good to their 
countrymen in the darker places of Fiji, where light has lately begun 
to shine. It is probable that lives will have to be sacrificed in this 
great and difficult work, as Satan and men stir up opposition to God's 
truth, and do all they can to prevent its spread. I therefore only want 
right-hearted men, who, being prepared for the work, are willing to go 
forth and sacrifice their lives in the cause of Christ. Let such meet 
me in the Teacher's house." Hearts of the right sort heard that ap- 
peal, and nearly twenty young men followed the Missionary into the 
house, being willing to go anywhere, and face any danger, for Christ's 
sake. Some of these were selected and examined, and sent out to 
various posts of toil and peril, where they have done well. 

This is the way in which this Mission had advanced. Native 
agency has always been raised up and successfully employed. As the 
work has • grown, a Training Institution has become indispensable, 
requiring the constant attention of a Missionary and a Schoolmaster, 
so that a supply of competent agents may be kept up, and the Mis- 
sionaries be spared the suffermg they have so often endured, of seeing 
the work grow too great for them, and fail for want of more help. 

The Lakemba Circuit received great benefit from the assiduous 
labours of the Eev. Thomas Williams, who, in much family affliction, 
spent three years on this Station. At the end of the first year he built 
a good house, at the expense of much personal toil, which was rewarded 
by his having a comfortable dwelling, by the valuable lessons given to 
the natives, the stimulus it furnished to other Missionaries to procure 
better houses for the preservation of health, and by its serving for 
many years as a Mission-house. While the building was in progress, 
Mr. Williams preached frequently at the neighbouring chapel, visited 
the other towns, and made several voyages to the islands where Chris- 
tianity had taken root. The following extract from his journal gives a 
good description of this kind of journey which was often undertaken by 
himself and other Missionaries : — 



306 FIJI AND THE FIJIANS. 

" May 25th, 1842. — I revisited the island of Oneata in our little 
canoe, which received unusually rough treatment in crossing the La- 
kemha reef; but we were mercifully preserved from serious hurt, and 
taken safely to the end of our voyage. Our work at this place is re- 
tarded for want of sufficient native help. The anxiety of the people to 
improA^e makes their present circumstances the more lamentable. I 
stayed with them three days, endeavouring to benefit them by preach- 
ing, attending to the schools, and visiting the people at their homes. 
The anxiety of those who have lately cast in their lot with the Chris- 
tians to read God's word, was striking ; and the cry of ' Love me and 
help me, that I may know my book ! ' assailed me from all quarters. 

" Wishing to visit our little Society at Mothe, I sailed for that 
place on the 28th ; but the wind setting in against us, we put about, 
and ran down to Lakemba. I was somewhat anxious to get to Mothe, 
as I expected that a large canoe would call there, to take me on to Ono. 
The first favourable opportunity which presented itself of proceeding to 
Mothe arrived on the 1st of June, on which day we could get no far- 
ther than Aiwa, an uninhabited island a few miles from Lakemba. The 
half-starved rats came out to share our frugal fare, and seemed deter- 
mined not to rest or to let me rest all night ; so that, having watched 
some time for the morning, I was glad to take my departure at sunrise. 
After a tedious voyage of sixteen hours, we reached Mothe. Expect- 
ing to leave this island speedily, as the canoe I wanted had" reached it 
before me, I assembled the Christian natives and Tongans early next 
morning, and gave them a sermon. However, we did not sail until the 
next day, and then only proceeded a few miles, when we were driven 
back again by stress of weather. 

" Sunday, June 5th. — We had an excellent attendance at our Fijian 
and Tongan services. . Contrary winds detained us until the 11th; so 
that I had time to visit nearly all the people on the island, most of 
whom are Heathen. On one of my excursions I found a few people 
dwelling on the top of a considerable mountain, amidst the ruins of an 
old fortress. This unexpected opportunity of declaring God's love to 
a fallen world was cheerfully embraced, and the poor outcasts listened 
with attention. 

" Vulanga was the next island we made. Its appearance is pleasing, 
and its structure different to most in this group.* We found the peo- 
ple generally destitute of all that can make existence desirable : such 
poverty I have not witnessed before in Fiji. Vulanga had not been 
visited before by any Missionary, so that my arrival created a little stir. 

* Bee vol. i, p. 4. 



LAKEMBA. SOY 

" Sunday, 12th. — We met early this morning, to pray that our visit 
to this island might be made a blessing to its inhabitants. I walked to 
two settlements, Toka and Na-ivi-ndamu, and conversed with the peo- 
ple on the subject of their souls' salvation. I then took a small canoe 
and crossed the water to Muanaira, and thence proceeded to the largest 
town, Muaniithake, where, finding a number of old men engaged in 
plaiting sinnet in an open space in the centre of the town, I asked and 
gained their permission to conduct public service. Some of them re- 
frained from their employment reluctantly at first, but their attention 
was arrested by our singing and prayer ; nor had I reason to complain 
of those who gathered round us, to the number of three or four score. 
They listened attentively while I remarked on the miracle wrought by 
Christ in behalf of the man sick of the palsy. A young and truly 
excellent Fijian Local Preacher then exhorted his countrymen to turn 
from idols to serve the living God. We then visited several of the 
people at their homes, and returned in the evening, thankful for an op- 
portunity of proclaiming Jesus to these long-neglected ones. 

'• On the night of the 13th we reached Vatoa, and were glad to find 
that most of our people remain of one heart and mind, endeavouring to 
serve God acceptably. On the evening of the 14th I encouraged them 
to put their trust in God ; after which I met a Class of men. The sound 
and scriptural experience of some of them at once surprised and re- 
freshed me. 

" On the 15th, we prepared early to proceed on the most dangerous 
part of our voyage. The appearance of the mornmg led us to anti- 
cipate a fine day ; but in this we were disappointed, and, after we had 
been about three hours out at sea, a very unfavourable change took 
place in the weather. The wind became very strong, and with it we 
had a heavy sea. Our sail was rent ; one of the yards snapped in two, 
and we had scarcely mended it when a large steer-oar broke. The one 
put in its place had not been down many minutes before it shared a 
similar fate. Happily the canoe had been lately repaired and refastened 
with new sinnet, or in all probability it would have parted. We ac 
complished our voyage with difficulty ; but were eventually brought 
safely to the desired haven by our gracious Master. Some of the Ono 
people came to meet us, and welcome us to their land, on which we 
had not long been before they brought us refreshment. We slept on a 
small island, and proceeded to Ono Levu next morning. The people 
here wept for joy when they beheld me accompanied by my noble 
friend Silas Faone, who is to take the superintendency of our work 
here. The women new-matted the chapel, and the men were engaged 



308 FIJI ANT) THE FIJIAi?^S. 

in making us a feast. I had not been long on the island before I wag 
informed that the people waited for me to ask a blessing on the food 
which they had brought, and arranged neatly before my door, compris- 
ing twenty-five baked pigs, two turtles, with fish, native puddings, two 
hundred bunches of ripe bananas, and hundreds of yams and cocoa- 
nuts, — abundantly testifying that the people did not love in word only. 
Some time after they brought me a fine mat, as a present ; and a bun- 
dle of native cloth, as an expression of their love, was given to their 
new Teacher. During my stay, I was fully employed amongst 
them. 

'• Sunday, 19th, was a high day with the people. I preached at Ono 
Levu in the morning about the Philippian jailor, and afterwards bap- 
tized ninety-nine persons. From this place I walked about four miles, 
and preached at Matokano, from Rom. v. 8, baptized fifty-five persons, 
and married two couples. At Waini preached and baptized forty-seven 
persons. The greater number of those who were baptized at each 
place were adults. Many pleasing circumstances occurred on this day, 
and during my stay, which I would gladly notice, had I time. 

" As we returned, I re-visited the people at Vatoa, and baptized 
several. Upon the whole, I think I shall have cause to bless God to all 
eternity for what I have seen and heard and felt. I was one month 
from home. I know it is well to be cautious in speaking of the piety 
of persons so lately introduced to a knowledge of the true God ; but 
this I believe may be said of many on each of these islands : they are 
a Christian people, rejoicing in the faith of Jesus, and ripening for 
heaven by a daily progress in the graces of the Gospel." 

In August of the following year, 1843, the Lakemba Circuit was 
deprived of the valuable services of Mr. Williams, who was removed 
to Somosomo, in consequence of the death of Mr. Cross. Mr. Calvert 
was thus left once more alone. He had long been suffering from dysen- 
tery, and the Somosomo climate was known to be unfavorable to that 
disease. This fact, in connexion with that of his knowledge of the 
Tongan language, made it desirable for him to remain at Lakemba. 

As the truth spread among the Fijians, the conduct of the Tongans 
was felt to be very injurious. Their manner of life was unfavourable 
to religious consistency and propriety, as most of them lived upon the 
industry of the Fijians. They were poor and proud, idle but influen- 
tial, hated and feared. They were numerous, and had access to, and 
were honoured in, all the principal parts of Fiji. Though their home, 
such as it was, was Lakemba, where they resided, yet they were in a 
great measure under the control of the Mbau Chief; and, though nom 



LAKEMBA. . 309 

inally and professedly Christian, each family attending to domestic 
devotion twice a day, regarding the Sabbath, and many of them read- 
ing the Scriptures, they joined him in his wars, and partook of a fight- 
ing, dancing, and altogether heathen spirit. Having scanty fare at 
home, they were always ready to be employed by the Fijians in sailing 
about. Idleness did much more than clothe them with rags ; it pre- 
pared and disposed them to steal and encroach upon their neighbours, 
and left them ready in body and mind for employment by Satan and 
mischievous Chiefs. There they were, and there they would continue 
in great numbers, exercising much influence for bad or good, according 
to their conduct. It was, therefore, plainly the Missionary's duty to 
labour to prevent the evils arising from the irreligious practices of the 
Tongans, and to try to reclaim them, so that their influence might be 
beneficially exercised. They were, therefore, faithfully reproved, in- 
structed, warned, and exhorted in private and in the public congrega- 
tion. Special eflbrts were made to recover them from idleness, that 
they might have homes, with the attraction of plenty of food. It was 
shown that those who would eat ought to work, and that those who 
refused to labour walked " disorderly ; " and they were exhorted " with 
quietness to work, and eat their own bread." It was not an easy mat- 
ter to cure them of indolence, and lead them to abandon worldly 
pleasures and sinful practices. Feeling that nothing could be done in 
spiritual matters with those who were idle, practice was brought to bear 
against this evil, as well as precept. The use of plots of land was easi- 
ly obtained. The Missionary had very large beds of bananas and 
yams planted in a conspicuous place near the Mission premises, and in 
various directions on other parts of the island. These were known and 
seen by all ; and impressively instructed both parties, by reproving the 
Tongans for their neglect, and encouraging the Fijians in their diligence, 
at the same time giving additional proof to the latter that the former 
acted in a way unbecoming their Christian profession. Happily, the 
proper views, practice, and injunctions of King George of Tonga were 
familiar to all. The principal Fijian Chief, Thakombau, was also known 
to work in his own gardens, and severely to reprove any of his peo- 
ple who were idle. One incorrigible Tongan, who would not be per- 
suaded to work, was made an example of by being excluded from church- 
membership for idleness. His remonstrances were in vain, as the sin 
of " working not at all," after faithful warning and entreaty, could not 
be allowed in the Church. These efforts were not useless. Some 
planted food, built better houses, and were glad to remain at home, and 
attend to their families and religion. But the Chiefs led their people 



310 FIJI AOTD THE FIJIANS. 

forth again to war ; the young men delighted in dancing and other evi 
practices. Even to the present time — though the Missionaries, and 
King George and other Chiefs in Tonga, have seen and tried to prevent 
the evils done to Fiji by Tongans — they are a source of difficulty and 
trouble. They are a fine race, well-built, powerful, and intelligent, and 
succeed amazingly in gaining influence wherever they go. Generally 
the Tongans are well disposed to the Missionaries, and have cheerfully 
helped in conveying them from island to island ; they have always been 
ready to protect them from Fijian insult ; and have interfered, at con- 
siderable trouble, expense, and risk of life, on several islands where 
Teachers have been killed, injured, and robbed, and Christian Fijians 
have been persecuted and murdered. Tliere are also many Tongans 
who have well exhibited the principles of true religion, commending it 
by word and deed ; besides a goodly number of most devoted men, who 
have greatly promoted the cause of Christ in Fiji as Native xVgents. 

When the reinforcement of the Mission staff came in 1844, the 
Rev. R. B. Lyth was appointed to Lakemba, for which place he was 
peculiarly fitted, having resided so long in the Friendly Islands, and being 
therefore well acquainted with the Tongan language. Mr. Calvert, who 
was much reduced by his long sickness, soon recovered under the skill 
and kind attention of Mr. Lyth, whose labours in every department of the 
Mission were very successful. There were now nine hundred and sixty- 
three church members in the Circuit, and many more under instruction. 

In October, 1845, Mr. Lyth writes to the General Secretaries, under 
the head of " The Missionary's Engagements," as follows : — " These 
are exceedingly numerous, but not easily described. We have much 
of * weariness and painfulness ' from day to day. Our Circuit duties 
are onerous, so that we are often wearied in, though not of, our work. 
We cannot command our time, being liable to continual calls from all 
kinds of people to meet their various wants, some reasonable, many 
unreasonable, so that our time for translating, &c., is very limited. 
This place being generally full of visitors from Tonga in quest of 
canoes, makes it quite a place of traffic and excitement. We have 
many calls from the sick, both Christian and heathen ; and, there being 
several large Fijian towns on the island, this duty alone occupies a large 
share of our time and attention. Our toil thus spent is not lost. Sev- 
eral Heathens, in the course of the passing year, have renounced their 
Heathenism and attached themselves to us in their afflictions ; and the 
rest are led to think favourably of Christianity through our intercourse 
with them in this respect." 

In November of the previous year, Toki, the King's brother, had 



LAKEMBA. 311 

died suddenly, and, in spite of every effort on the part of the Mission- 
aries, his principal wife was strangled. This Chief resolutely opposed 
Christianity to the last. He drank yaqona to such an excess that his 
body was covered with a white scurf. In the following month, Lajike, 
the head Tongan Chief, of equal rank with King George, died at La- 
kemba. He was a professed Christian ; but had led an idle and 
unprofitable life, and his end, in the midst of his days, was with little 
hope. It was found impossible to prevent the observance of many 
heathen abominations at his funeral. 

The District Meeting in 1845 was found, like those previously, to 
be a source of much good and encouragement to the Missionaries, who 
were greatly cheered in thus meeting together, and strengthening one 
another's hands in the Lord. The following is an extract from one of 
their journals : 

" July 6th. — During our District Meeting Mr. Hunt preached by 
far the best sermon I have heard from any person on entire sanctifica- 
tion, and decidedly the best sermon I have heard him preach on any sub- 
ject. ' Best of all is, God is with us.' His saving truths are clearly 
declared, and pressed upon us, accompanied with the Holy Ghost and 
with power. This is by far the most spirtually profitable District 
Meeting that we have had. It is very evident that our brethren at Viwa 
have been much with Jesus during the year. I hope Mr. Hunt will 
publish his ' Thoughts on Entire Sanctification.' He has written 
copiously, and, I am sure, in a way that cannot fail, by God's blessing, 
to tell effectually on English Methodists. I trust that we all shall be 
much in earnest for full salvation, and shall be God's living witnesses 
when sin is all destroyed. What a help in, and blessing to, our work ! 
May the Lord wholly sanctify, and preserve us in that state of salva- 
tion, even to the coming of our Lord Jesus ! " 

About this time a Welshman, who had been under the influence of 
the Romish Priests, received medicine for his sick child, and teaching 
for himself, from the Missionaries, whereby his faith in Popery was 
greatly shaken, so that he afterwards became truly converted to God at 
Vavau. An American also came to Lakemba, and was led to seek the 
pardon of his sins through Christ, in whom, before long, he greatly 
rejoiced, and lived a good and useful life. 

The work w^as now fairly progressing in the islands, and in some of 
the towns on Lakemba the Gospel was preached " with the Holy Ghost 
sent down from heaven " in a remarkable degree. Some showed great 
distress on account of their sins, and wept bitterly, not sleeping because 
of their sorrow. Many who had hitherto stood aloof were induced to 



312 FIJI AND THE FIJIANS. 

seek earnestly their own salvation. Services were held frequently, and 
in one village nearly all the people began to seek the Lord. Among 
the number was Jane, the wife of a Chief of high rank, and daughter 
of the King. She was already a church member, but had not yet felt 
a thorough change of heart. Now, however, she obtained this, and 
rejoiced greatly in God. Immediately she went to the King her father, 
and found several persons with him. Sitting down by his side, and 
leaning against him, she said, " Sire, I have come to beg of you to 
abandon Heathenism and embrace Christianity. Heathenism is false 
and useless ; religion is good, and a very great matter. I now know 
that religion is good. The Lord has worked mightily in my soul. I 
now know the excellency of religion ; and I have therefore come to be- 
seech you to turn from falsehood to truth." She wept much. The 
King said, " Have you only now found that religion is good 1 " She 
replied, " I have only Imown well about religion a few days. The Lord 
has changed my heart. Had I known before, I should have come to 
you. On finding the power, I felt great love to you ; and I have now 
come before you to beg you at once to decide." He said, " You are 
right and true. Most of our relatives are on your side. I shall wait a 
little longer, and then decide. I build no temples. I do not attend to 
heathen worship. There are only a few of us remaming Heathens." 

There were many such instances, where those who had received good 
themselves, were thus zealous in trying to turn their relations and 
friends to the lotu. All this roused much opposition, especially on 
the part of the Trench Priests, who, publicly and from house to house, 
opposed the Missionaries and their work, but without avail. Another 
case now occurred of a lady of rank bemg cured of her sickness by the 
treatment of the Missionaries, after every heathen method had been 
tried in vain. This also had a good effect ; and the adherence of the 
higher families to their old religion was greatly shaken. Very few 
priests could now be found to carry out the deceptions and services of 
the temples, and Toki, the bitterest enemy to the truth, was no more. 

At this crisis Lakemba was threatened with war from Mbau, and 
great excitement prevailed. In former times the temples would have 
been visited with offerings, and the priests consulted ; but now many of 
the temples were empty, and no priests to be found. Vigorous measures 
were adopted to fortify the town ; and several serious conversations 
were held in the King's house on the expediency of all becommg Chris- 
tians. The Missionaries and their people were on the alert, and on 
Friday, January 9th, 1846, the King announced that on the next Sab 
bath he would, for the first time, worship Jehovah ; but his heathen 



LAKEMBA. 313 

friends once more dissuaded him. Under the pressure of growing ex- 
citement, the Sunday following was fixed for the King's formal profes- 
sion of Christianity, and every thing went well till the Saturday, when 
the counsels of heathen Chiefs were strongly backed by Romish Priests, 
who preferred Tui Nayau's remaining a Heathen to his becoming a 
Protestant, and once more the King drew back. Not so, however, 
Wetasau, the Chief next in rank. He had formerly been very obsti- 
nate in his resistance to the truth, but now his mind was changed, and 
nothing could longer deter him from the lotu. On hearing that the 
King had again changed his purpose, he resolved to wait no longer, 
but on the Saturday evening declared himself a convert to Christianity, 
by kneeling before God in his own house, while one of his Tongan 
friends prayed with him. On the following morning he sent to request 
the Missionary to come and conduct service in his house. This was a 
bold step, and began a new era in Lakemba. Thousands of times had 
religious conversations been held within the King's town ; but, as yet, 
no public service had been allowed there. Now, however, a large house 
was opened for the purpose, and a good number came to hear. The 
King settled down again in the old way ; but gave orders that there 
should be no beating of cloth or other noisy work done in his town on 
the Sabbath, that the Christians might not be disturbed at their worship. 
Wetasau remained faithful in his profession, and thus all men saw 
that they might now lotu with safety. A Tongan, of whom the 
King was very fond, was sent as Teacher to the Chief, and the King 
gave leave for a site to be chosen in any part of the town for a chapel, 
and even went so far as to order the country people to help in plaiting 
sinnet for its construction. 

But as yet Wetasau could not be baptized or received as a church 
member ; for he continued a polygamist. In his defence he urged that 
many wives were necessary to produce the cloth required as tribute 
to Mbua, — a point on which the King of Lakema was, of course, very 
strict. Two years and a half of diligent teaching passed after Weta- 
sau's profession of Christianity before he yielded to his conviction of 
duty, and was properly married to one wife, the mother of several fine 
children. Upwards of ten women were thus discarded ; but they were 
all soon married to other husbands, and led far happier lives than be- 
fore. The Chief was now received on trial as a church member, and 
his decisive conduct was felt to be a keen reproof to the King. After 
a time, he was fully admitted by baptism, taking the name of William. 
He was greatly altered, and tried to do good. Once he had to be ex- 
cluded from church membership on account of his engaging in unright- 



314 FIJI A2n) THE FIJIANS. 

eous war ; but he became penitent, and \Yas again received. His 
daughter was a very fine girl, and much in earnest about religion, being 
made useful in leading many of the girls daily to school. In 1856, 
Wetasau was lost at sea. 

In October, 1846, Mr. Calvert was once more left alone at Lakemba, 
Mr. Lyth having gone to Viwa to help in carrying the Scriptures through 
the press. In September, 1847, the Rev. John Malvern arrived, and 
began his missionary labours at Lakemba, where he soon succeeded in 
getting together a large school near the Station, attracting the children 
by singing, marching, pictures, and an improved method of teaching. 
This answered so well that the same effort was made in several country 
places and on other islands. Mr. Malvern's efforts in this department 
were made eminently useful, while the Mission owes much to his assid- 
uous and untiring attention in the training of Local Preachers, Teachers, 
and other Native Agents, his faithful and zealous preaching, and his 
affectionate pastoral watchfulness. 

Soon after Mr. Malvern's arrival, Julius Naulivou, a Tongan Preacher 
of great worth, died. He had been removed when very young to Fiji, 
and adopted by a former King of Lakemba, so that his rank and influ- 
ence were more than common. Having returned to his native land, he 
became converted to God, whereupon his desire was strong to go and 
tell the cannibals among whom he had been living of " the unsearchable 
riches of Christ." He accordingly went back to liakemba, where, 
though in delicate health, he continued working hard in connexion with 
the Mission. His knowledge of the Gospel was clear, and his state- 
ment of it intelligent and effective. The best of the Fijian Local 
Preachers was one of his converts, and, no doubt, many more received 
lasting good under his preaching. His last illness was short. The day 
before he died, he said to ISIr. Calvert, " I have long enjoyed religion, 
and felt its poiver. In my former illness I was happy ; but now I am 
greatly blessed. The Lord has come down with mighty power into my 
soul, and I feel the blessedness of full rest of soul in God. I feel- 
religion to be peculiarly sweet, and my rejoicing is great. I see more 
fully- and clearly the truth of the word and Spirit of God, and the suit- 
ableness of the Saviour. The whole of Christianity I see as exceedingly 
excellent." So he continued in praise and loving thankfulness for some 
time, testifying to the power of the blood of Christ to cleanse from all 
sin. Calmly and without a fear or murmur, this good man awaited 
death, and on the 29th of October gently " fell asleep." Julius had 
long prayed for the conversion of his brother by adoption, Wangka-i- 
Malani. His peaceful death greatly struck the Fijian's heart, so that 



LAKEMBA. 315 

he at once lotued, and several more, under the same influence, turned 
from Heathenism to serve God. 

Early in 1848 a large chapel was built and opened for Divine ser- 
vice in Nasangkalu, the third town on Lakemba. This place belonged 
to the late Chief Toki, who had forbidden the people to lotu ; but now 
Wetasua aided the work, and Wangka-i-Malani accompanied the Mis- 
sionary to the opening services, and earnestly exhorted the people to 
become Christians. Philemon Sandria, the Teacher here, had formerly 
been a notorious robber ; but now, to the astonishment of all who 
knew him as a Heathen, he was not only honest, but suffered the loss of 
his own property, and endured patiently many outrages which formerly 
he would have angrily resented. He had worked very hard and success- 
fully in preaching and building the chapel. Once he was attacked 
severely by pleurisy, but recovered under Mr. Ly th's treatment. After 
the opening of the new chapel much good was done, and many were 
led to serve God, and some to go out as Teachers into other parts. 

There is a settlement on Lakemba called Levuka, which is inhabited 
by the Levuka people, a sailor tribe, under the rule of Mbau, but of 
great service to the King of Lakemba in voyaging to different parts of 
his dominions. The connexion of these people with Mbau gave them 
great power, and their insolence and tyranny were fostered by the 
timid submission of those whom they visited, and from whom, while 
executing the King's business, they always managed to exact a con- 
siderable amount of food and property for themselves. It was thus 
that these rovers gained their lawless livelihood, since their frequent 
absence from home prevented them from tilling the soil. Their women 
were skilful in the making of pottery, and the carrying on of trade ; 
they were also good sailors, and often accompanied the men on their 
expeditions. The position, impudence, and industry of the whole 
community raised them into a better and wealthier condition than their 
neighbours, among whom they had a half Jew and half Gypsy reputa- 
tion. The dwellers at the Mission Station had often proved, to their 
cost, the cleverness of the Levukans in stealing, when they came to offer 
food and various articles for sale. 

One of the Levuka Chiefs was a man of mark, distinguished by his 
energy of character and desperate hardihood in voyages and war, as 
well as by his unscrupulous treachery. At Mbau he was in high 
repute, and his counsels were greatly respected by the powerful Chiefs 
of that kingdom ; but elsewhere his name was a word of fear, in many 
a village and household he was hated for the outrages he had wrought. 
He was leader of the brutal attack on part of the crew of the schooner 
21 



316 FIJI AND THE FIJIANS. 

" Active," who were murdered and eaten. Among this man's strong- 
est passions was an intense hatred of the Tongans and Christianity. 
Again and again did he exert his influence at Mbau, to bring about a 
rupture with the Tongan settlers ; but in vain ; for these strangers 
were valuable, and generally considered difficult to control. But the 
Levukan's efforts to put down the lotu met with greater favour in the 
councils of Mbau, where the celebrated Verani exercised all the great 
power given him by his position and the extraordinary vigour of his 
character. The King and Chiefs showed all willingness to join in any 
scheme whereby the new religion might be destroyed in the domin- 
ions of Lakemba. But year after year every plan was defeated or 
delayed. 

One evening Mr. Calvert had a favourable opportunity of talking 
with the famous Levukan buccaneer, when he urged upon him the 
claims of religion, unfolding the truth, and commending it to his serious 
consideration. The Chief listened attentively, and again came to inquire 
more fully. As he inquired, he felt that the truth thus taught aroused 
and troubled his conscience, and before long that man of rapine and 
blood was bending before God, in humble penitence, ackowledging his 
sins, and earnestly pleading for pardon through the atonement of 
Christ. The stout heart of the lawless one had yielded to the power 
of the Holy Ghost, and an utter change, whereat all wondered, came 
over him. His distress and earnestness seemed proportionate to his 
former crimes, and several of his relatives, and many who had known 
him as he used to be, were led by his contrition to seek mercy for 
themselves. All parts of Fiji were open to him, and many had good 
reason to remember his visits. But now, wherever he went, people 
saw that he who had stolen, stole no more ; that the man of over- 
bearing tyranny and treachery was now humble and straightforward ; 
and the wonder was great accordingly. But as yet the Levukan Chief 
could not be admitted into the Church ; for he had many wives who 
were very valuable to him, being celebrated for the wealth they 
gathered by their work, and the position thus given to the husband. 
He worked hard for the Mission, and, as many of his own people had 
become Christians, prepared to build a chapel in the town. Some of 
the Levukans helped him, b t most of the sinnet and timber, as well 
as the food and wages of the carpenters, was provided cheerfully at his 
own expense, nothing being spared, so that the house of God might be 
in all respects good. On April 14th, 1848, the chapel, which was by 
far the most beautiful in that district, was opened for worship. A 
large congregation was crowded together beneath the broad thatched 



LAXEMBA. 



317 



roof, and all seemed to feel the importance of religion ; but the feel- 
ing deepened, and all hearts were greatly moved, when the once- 
dreaded Chief stood forth before his people, and deliberately put away 
his many wives in favour of one only, to whom he was there and then 
married by religious contract. His eldest and chief wife, whom he 
dearly loved, and who had been always faithful, was childless ; and she 
herself besought him to select another, the mother of children, as the 
favoured one. The struggle was hard, but the counsel seemed good, 
and he acted accordingly. The step was difficult and bold, and while 
it fully tested the man's sincerity, produced an effect among the many 
Chiefs of Fiji which can hardly be appreciated. These were led to 
inquire more seriously concerning themselves, and great good was the 
ultimate result. 

In the following month Mr. Calvert was removed from Lakemba, 
where he had laboured for nearly ten years. At the time of his leaving 
he wrote: "I have lived in great peace in Lakemba, have been 
on friendly terms with all, and have been connected with a most exten- 
sive spread of Christianity in Lakemba and its dependencies. There 
by far the best part of my life has been spent. I feel heartily attached 
to the people and the place, and could gladly spend there the residue 
of my days, were I directed by God's all-wise providence to remain. 
Lakemba is to me more than all the world besides. Yet, where God 
commands and directs I cheerfully go. I only desire to be where He 
approves, and do what He requires, for the few remaining days He may 
employ me. I rejoice in my successor, Mr. Watsford. 1 doubt not 
but he, in connexion with my devoted colleague, Mr. Malvern, will 
be abundantly useful at Lakemba. They will have plenty of good 
work. 

" For three separate years I was alone at Lakemba, and twice I was 
with Missionaries who came direct from England. I have sailed to 
many of the islands in this Circuit in canoes : to Ono, Vatoa, Ongea, 
Vulanga, Namuka, Oneata, Mothe, Komo, Vuang-gava, Kambara, Vanua, 
Vatu, Nayau, Vanuambalavu, Munea, and Tuvutha, inhabited : to Aiwa, 
Olorua, and Tavunasithi, uninhabited. I have walked much on the 
island, to the various towns. There I have had much and long-con- 
tinued sickness, and much health. There our Mary * was given back 
to us when apparently gone. There my beloved wife — after the failure 
of copious bleeding for several times, the application of blisters, and 
cupping with razor and tumbler (in the absence of proper apparatus) — - 

* Died in England : see Flotoer/rom Feejes. Mason. 



318 FIJI AOT) THE FIJIANS. 

was raised again in mercy, in answer to earnest and believing 
prayer. While I have endeavoured to be faithful towards God and 
with men, I have to mourn over much unfaithfulness ; and thankfully 
rejoice that the Lord has blessed me, and done all things well. Lakem- 
ba ! I love thee ! Farewell ! From thee I cannot be separated ! 
My prayers, thoughts, efforts, shall still be towards thee. I hope many 
thence will be the crown of my rejoicing in the day of the Lord Jesus. 
I fear I shall be witness against many who perish after frequent 
and faithful warning. I laboured diligently, I trust, to do the people 
good, temporally and spiritually ; and God accompanied many of my 
efforts with His blessing. My five children born there are all alive. 
Praise the Lord for all His goodness ! O Lord, bless abundantly, and 
forever, Lakemba and all its dependencies ! " 

Things went on well under the care of Messrs. Watsford and 
Malvern. The good results of the first school efforts were seen in the 
coming forward of young men with good hearts and instructed minds, 
who were ready to help in the Mission work. But the two Mis- 
sionaries were sorely taxed by the demands of so large a Circuit, and 
their labour was much increased by the zealous efforts of the Romish 
Priests to propagate their doctrines and observances. These men, 
having studied the native character, were most unscrupulous in their 
attempts to win over the people,- taking care to interfere as little as 
possible with their indulgences or prejudices. Occasionally they came 
across the Protestant Missionaries, and, in one instance, an animated 
discussion took place in presence of the Chief of the town of Yandrana 
and many Heathens. The Priests had reckoned much upon the flivour 
of this Chief; but the interview resulted in their hasty retreat, and the 
bringing over of the Chief to the truth, while a better footing than ever 
was gained in this large town. 

In October, 1849, Mrs. Watsford, who had long been very ill, but 
had nobly refused to take her husband away from his work, became 
so bad that her speedy removal was necessary, and the whole family 
left Lakemba in the " JohnWesley" for Auckland. This was rendered 
imperative by the critical state of ]\Irs. Watsford's health, although the 
Revs. Messrs. Thomas and Turner were then awaiting at Yavau the 
arrival of the Mission vessel to take them from the scene of their long 
and successful labours in the Friendly Islands. Several children of the 
Missionaries, including the little family of Mr. Hazlewood, whose wife 
had just died, accompanied Mr. and Mrs. Watsford to the Wesleyan 
College at Auckland. 

The removal of this zealous man was a heavy loss to the Mission. 



LAKEMBA. 319 

lie had taken great pains with Tui Nayau, the King of Lakemba, and 
had won his regard, so that on the morning of his departure, the King 
went to him and kissed him, at the same time presenting him with a 
beautiful necklace of whales' teeth, promising that he would soon lotu. 
During the next week he kept his word. For a long time he had been 
resisting his convictions that Christianity was true, and its claims j ast ; 
and now circumstances occurred to hasten his decision. 

A powerful Mbau Chief, who was vasu to Lakemba, had of late 
been much dissatisfied with his visits to that island. He had not been 
allowed the same licence he used formerly to enjoy, and, in addition to 
this, Wetasau, who, while heathen, had promised him his daughter, 
now refused to give her up, as she had become Christian, and was de- 
termined not to go to Mara, unless she could be his one and lawful 
wife. Several other girls in the King's town were withheld from him 
on the same grounds ; and, to provoke him more, he knew that the 
Kinj fully countenanced this state of affairs. Very soon, reports came 
that Mara, with a large army, was on his way to attack Lakemba. 

At this crisis, the heart of Tui Nayau yielded, and on the 19th of 
October, 1849, he made a public profession of his Christianity, joined 
by the only remaining heathen priest and some of his friends. On 
hearing of this, the Chief of the great town of Nasangkalu, ordered the 
drum to be beaten for service, and together with many of his people 
joined, for the first time, in the worship of God. The following Sab- 
bath was a day of great rejoicing on Lakemba and the other islands 
whither the news had travelled. Every opposition to the whole people 
becoming Christian was now removed. A meeting of the principal 
Chiefs and people was held in the King's house, on the 25th, in order 
to consult on measures for the better government of the kingdom. 
Among other things, it was agreed that the common people should be 
respectful to their own Chiefs and to the King, and that all should be 
industrious. It was further ordered that no petty Chief should be per- 
mitted to impose taxes on the people. 

Mr. Lyth had now returned to Lakemba to fill Mr. "Wats- 
ford's place, and in writing home, after describing the public meeting, 
says : — 

" A remarkable event in the history of Lakemba took place on the day follomng 
this meeting, which, but for the overruling providence of God, might have ended in 
very disastrous consequences. This was the sudden appearance of a Mbau Chief, Mara, 
closely connected with Lakemba, who, having taken umbrage, came with an army of 
three hundred fighting men, with purposes of revenge. Six large canoes anchored at 
midway within musket-shot of the beach, filled with armed Heathens ; and nothing but 
an interposition of Divine Providence prevented their landing, and at once commencing 
the work of destruction and murder. The hostile Chief, and one or two with him, were 



320 FIJI AlO) THE njIANS. 

allowed to land without molestation, and to enter the town of Levuka. He gave orders 
that his armj should presently follow him; but in this he was disappointed. As they 
were attempting to land, a Tongan Chief stepped forward, and ordered them back to 
their canoes at the peril of their lives. This threat was suflBcient ; a fear from God fell 
upon them, and thej did not make a second attempt, but remained in their canoes all 
night ; the beach being strongly guarded, in the meantime, by armed parties of Tongans 
and Fijians. At first fighting appeared inevitable. The Chief was very angry ; but at 
length his eyes were opened to see his pitiful position, (separated as he was from his 
men,) he was glad to submit, and beg for his life, and his heathen friends are glad to be 
allowed to depart in peace. After two days the Chief himself left the land, chagrined 
and disappointed. Since then three months have rolled over. Baffled and unable to 
gain assistance from Mbau, he finds his only resort now is, to submit to the evils he has 
brought upon himself. "Whatever grievances he had to complain of, (and they were less 
than he had given just cause to expect,) he has certainly been dealt with throughout 
with great forbearance and kindness. In all these events the hand of the Lord has evi- 
dently overruled, and the pacific disposition of Mbau towards this place, when all looked 
for trouble and war, has tended greatly to confirm the King and his friends in the pro- 
fession of faith in the true God. It is the 'Lord's doing,' and to Him be the glory. The 
seeing God's hand in these events greatly confirms our own faith amidst the trials and 
difficulties we have to contend with. All these things make our path rough and our 
work difficult ; but the consideration that the * Lord our God is with us to help us and to 
fight our battles,' is very encouraging. 

" Since entering on the work of this Circuit, in October last, I have made two voy- 
ages to the neighbouring islands that occupied about a month. We have divided the 
islands into Circuits, with our most experienced Native Teachers for their Superintend- 
ents, who are to visit all the places under their pastoral care every quarter, in order to 
meet the Classes, etc. This arrangement will tend greatly to strengthen the hands of 
our Teachers and people in places seldom visited. The most that we can hope to do in 
this extensive Circuit is, to visit each distant place once a year ; and often then our stay 
must be necessarily short. We believe the plan adopted will prove a great blessing, and 
render our own occasional visits much more serviceable. Our Institution for training 
young men is in active operation. We have an excellent house in which they are met 
by myself and colleague three times a week, for instructions in reading, writing, and 
Christian theology. These young men, numbering between ten and twenty, are pious 
and devoted, ardent in their desire to be instructed and become useful, — the hope of our 
churches in Fiji." 

At the same time Mr. Malvern wrote : — 

" Our children's school, which before averaged about twenty in number, has in- 
creased to upwards of a hundred. Several of these, who are under the care of our wives, 
have lately been deeply concerned about their souls ; and some of them say they are 
made very happy, and that ' Jesus is very precious to them.' The Papists tried every 
manoeuvre to gain the King ; but in vain. They are now using every means in their 
power to win him over to them, or turn him back to Heathenism. The Lord rebuke 
them ! Glory be to His name. He has done so ! Every attempt they make to propagate 
their system turns against them. Because they cannot succeed, they have tried what 
efi"ect intimidation would have ; but it is all fruitless. They have told the people, that a 
French man-of-war will soon be here, and then they shall be punished for rejecting the 
Roman religion ; and that the whole of their books, including the Bible, (their great 
enemy,) shall be collected together and burned. They, however, generally find us at 
hand, to correct any unfavourable impression they may make ; and, by the blessing ot 
God, every thing they say and do is rendered futile. The Gospel of Christ, iu defiance 
of every ob.stacle, continues to triumph gloriously in these dark places of the earth. The 



LAKEMBA. 321 

Redeemer seems to have claimed Fiji for His own. The Heathen are continually throw- 
ing away their idolatry, renouncing the superstition of their fathers, and embracing the 
religion of the Saviour. Heathen temples are every where to be seen tumbling into 
ruins ; and their votaries, instead of being deluded and tormented by their deceptive 
oracles, are found worshipping in the temple of Jehovah, and consulting ' the oracles 
Divine,' which are able to make, and have made, many of them * wise unto salvation.' 
Great numbers, at present, are mere professors of Christianity. We do not pretend to 
say that they possess vital religion ; yet even they are very much better than they were 
in their heathen state. But there are many — and their number is constantly increasing 
—who have truly repented, and have believed on the Lord Jesus Christ, and are saved. 
They well know what it is to have their sins, which were many, all forgiven them, and 
from day to day are happy in the love of God. The work of this extensive Circuit has 
become far too much for two Missionaries to attend to. We are often greatly perplexed 
to know what to do, in order to meet the pressing demands of the people, who on all 
bands are begging for Teachers to instruct them. The Lord has raised up considerable 
native help ; but there are several places that we cannot possibly supply." 

The want of more help was painfully felt by the two Missionaries, 
who laboured most devotedly to give, as far as possible, -the care and 
teaching which the growing claims of their Circuit required. Their 
voyages were frequent, long, and often perilous. On one trip, Mr. 
Malvern was at sea three nights in a frail canoe. At the island of To- 
toya he found things in a cheering state. There were about three 
hundred who professed Christianity, and fifty-nine church members, 
who showed great earnestness as well as intelligence in their religion. 
No Missionary had ever visited the island before, yet everything was 
orderly and encouraging. Twenty-eight persons were baptized on this 
occasion. 

From the District Meeting of 1850, an urgent request was sent to 
the Committee at home for two trained school-masters, one for each 
main division of the group. The want of such men was greatly felt, 
to leave the Missionaries more at liberty for preaching and the care of 
the general interests of the Churches. 

In October of this year, Mr. Malvern visited the little island of 
Thikombia, where he found all the inhabitants dwelling in one town on 
the top of a high rock, one of the sides of which formed a fearful preci- 
pice. Yet here the people, with their children and their pigs, lived and 
roamed about in perfect security. No one had ever fallen over the 
cliff, except four women who jumped down, to destroy themselves, and 
only two of them were killed. In this eyrie village the religion of 
Jesus had found a resting-place, and there were many who, from their 
nigh rock, beheld Him, and lived daily in prayer and praise. Mr. Mal- 
vern found the Teacher's health rapidly failing ; but his mind was very 
peaceful and happy. 

Mango was the next island visited. Here the Missionary was also 



322 FIJI AJH) THE FIJIA^S. 

cheered by evident progress ; and, in one day, baptized twenty-nine 
adults, nineteen children, and married twelve couples, besides preaching 
and administering the Lord's Supper. On the next day, his purpose 
of going directly home to Lakemba was changed by a contrary wind, 
which induced him to visit Nayau, about fifty miles off, which, after a 
rough voyage, he reached at sunset, very thankful that the canoe had 
not been shattered by the violence of the waves. With reference to 
this, Mr. Malvern writes : " Soon after our arrival, I saw that it was 
the hand of the Lord that had brought us hither. I found the lotu in a 
better state than at any place to which I had been. Nearly the whole 
of the adults on the island, I should judge, are in possession of, or are 
earnestly seeking, salvation. One of their leaders said that, twelve 
months ago, they were like a canoe with her point unsettled — first 
shifting this way, then that way, instead of sailing direct for the land 
she was bound for ; but now they are miia donu, (' sailing straight,') 
their minds fLxed for serving God, and getting to heaven." On Sun- 
day, the 27th, Mr. INIalvern met and examined the Society, greatly to 
his satisfaction ; preached, and administered the Sacrament of the 
Lord's Supper to the members, and baptism to upwards of one hun- 
dred persons. Tlie next day several more were baptized, and seven 
couples married. 

November 21st, Mr. Lyth writes : " Respecting Lakemba, we have 
gratefully to acknowledge the continuance of a very gracious influence 
in our religious services, a greater demand for books than we can sup- 
ply, and a diligent attention to reading. I have just attended to the 
quarterly visitation of the fourteen Classes connected with our principal 
chapel here, and have had, in many instances, cause for gratitude, in 
seeing the grace of God at work in the hearts of the people who, a few 
months ago, were far from God and righteousness ; in others, the evi- 
dences of a sound conversion and growth in grace. Persons are 
applying almost every week for admission into our Society. Connected 
with our institution for training Native Agents, we have between twenty 
and thirty of different ages, all anxious to improve, and diligent in at- 
tending brother Malvern's writing class, as well as my weekly lecture 
on theology. All these can read the Scriptures, and most of them give 
satisfactory e^ddence that they have received the truth in the love of 
it, and are made partakers of the Holy Ghost." 

Mr. Lyth writes, March 11th, 1851 : — "In the close of December 
last I had a narrow escape froni being clubbed by a Popish youth, who 
is called the King's son. His name was Puamau. He had occasionally 
called at my house, and received some marks of kindness from me. 



LAKEMBA. 323 

On this occasion he and I were in our chapel alone, with the exception 
of two or three hoys belonging to our Mission school. He had pushed 
by me at the door where I was standing, and, with his club in his hand, 
in an insolent manner walked into the chapel. On this part of his 
conduct I made no remark ; only, as my custom is when meeting with 
those who are deluded by the Priests, I spoke a few words to him about 
his religion, to which he made no reply. He went up with his club 
into the pulpit in a spirit of bravado. I requested him to come out ; 
and, on his refusing, put him out in a quiet way. He became very 
angry with me for talking to him about Popery, and for putting him 
out of the pulpit ; and said he would kill me. Eaising his club, he 
struck the pulpit, and then aimed at me, brandishing his club violently 
over my head, until he so worked himself into a passion, that the next 
must have been a blow on my head, for which he was preparing to take 
a deliberate aim ; but, on raising my hand to defend my head, he 
altered his intended aim and struck my hand with great force, so as to 
turn it instantly black. This done, he was alarmed, and took off. I 
am quite satisfied that a kind Providence alone prevented me from 
being either killed or seriously injured on the spot. Before he became 
a Papist, he would not have dared to think of such a thing ; but his 
association with a foreigner who lives with the French Priests had made 
him capable of doing that which might have (and nearly did) cost him 
his life immediately after. There was great general indignation excited 
against him, which we endeavoured to repress ; and at the same time 
strong expressions of kindness were shown to me by the Chiefs and 
people, both Tongan and Fijian. The King made a propitiatory offering 
for him to me, in connexion with begging pardon for the injury ; and 
so the affair ended. The French Priests the while sheltered the youth, 
and forbid him coming in person to beg pardon, — it not becoming 
Frenchmen to beg pardon of Englishmen ! I have only to add, that 
the blow aimed at me has greatly wounded their cause." 

In a letter dated September 15th, 1851, Mr. Lyth gives much 
encouraging news about his large Circuit, but also tells of a circum- 
stance of grave importance, which had given the Missionaries trouble. 
A vessel was wrecked on the island of Vatoa, and the Christians there, 
instead of killing the crew, as they had done formerly on similar 
occasions, treated them with great kindness, as far as housing and 
feeding them went ; yet were unable to resist the temptation of 
appropriating some of their clothes and property. On being written 
to, the Vatoans expressed great shame at their dishonesty, but did not 
give up the stolen articles. Such a state of things could not be allowed 



324: FIJI AlTD THE FIJIANS. 

to remain unnoticed, and the administering of strict discipline was 
resolved upon. The Teacher was put out of office and removed to his 
own land, and another sent instead. Joel Mbulu, who was returning 
from the yearly meeting to Ono, was instructed to call at Vatoa, and 
depose one Local Preacher and some Leaders who had been to blame, 
and to dismiss at once from the Society all who should refuse to give 
up the ill-gotten goods. This had a wholesome effect. The delinquents 
wept bitterly, and prayed that they might be permitted to retain their 
Christian privileges, showing, at the same time, their sincerity by 
handing the stolen articles over to Joel to forward to Lakemba. 

On May the 4th of this year, the chief priest of the god of Tumbou, 
and the last of the order in Lakemba, was received on trial for church- 
membership, having long been anxious about his soul. His daughter 
was already a Class-Leader, and one of his sons a zealous member. 

The Romish Priests, finding the truth prospering and their own 
cause at a stand-still, tried in every way to vent their spleen. The sheep 
and goats of the Missionaries were shot at by the Priests' servants ; 
but this outrage led the King to reprove them severely, while all the 
people were disgusted at such an exhibition of unmanly spite, which 
the perpetrators did not care to deny. One immediate result was 
that the disciples of Popery in Lakemba fell from about thirty to some 
five or six, and this notwithstanding an addition to the staff of Priests. 

By the close of this year, the evidences of the triumph of the truth 
as it is in Jesus were wide-spread and brilliant. The people were 
reformed outwardly, being decently clothed, and having relinquished 
their obscene midnight dances and songs in fasour of the pure worship 
of God. Their domestic condition was also greatly improved by the 
lessening of polygamy. Christianity gave the Fijians what they never 
had truly before — a home. Those who had known Lakemba and its 
dependencies twelve years ago marvelled at the almost universal change 
which was brought about. Scarcely a temple was left standing, and the 
sacred terraced foundations on which they were once, were now cultivated 
as garden plots. Club-law was utterly abolished. A fine chapel, to which 
the people eagerly flocked, graced every town, and not a heathen priest 
was left. About eight hundred children were assembled daily in the 
schools, and nearly two-thirds of the adult population were church- 
members, affording good evidence of their desire to " flee from the 
wrath to come," while a large and growing number gave every reason 
to believe that they were renewed by the Holy Ghost. During this 
and the previous year one thousand three hundred baptisms were 
registered, — eight hundred adults, none of whom received this sacra 



LAKEMBA. 325 

ment without having brought " forth fruits meet for repentance," and 
showed a sincere desire to trust on Christ for salvation. Everywhere, 
too, was found a great hunger for the word of God. The Mission press 
could supply but a small number of Testaments, and the Missionaries 
were pained in being obliged to refuse the people, who were willing to 
pay well of their property, or make any sacrifice, to obtain the 
Scriptures. 

This Circuit was well managed by the two experienced Missionaries, 
who laboured hard to promote the best interests of the people. The 
field was so extensive, and the work so various, that it was utterly 
impossible to do all that was desirable. The appeal to England on 
behalf of schoolmasters was regarded. On the 24th of May, 1852, 
Mr. and Mrs. Collis, who had been been trained on the Glasgow system, 
arived at Lakemba. This was a much-needed and most valuable 
addition to the Circuit. Mr. Collis wrote, on his arrival, " In Lakemba 
we find much to encourage. The ground for our labour is well prepared, 
for which great credit is due to the Rev. John Malvern ; and we hope 
that, by the blessing of God, our labours in Eiji will not be in vain." 
Mr. Collis entered on his work heartily ; and the benefit of his labours 
was soon manifest among the people, and set Mr. Malvern at liberty 
from his painstaking and devoted efforts in schools. The Missionaries 
then carried out their plans more fully for the better preparation of 
Native Agents, in which they were materially assisted by the improved 
school privileges. Mr. Lyth had long been deeply impressed with the 
absolute necessity of giving special attention to all who were employed 
in instructing others. Native Agents of all classes, whether visitors 
of the sick, Class-Leaders, Prayer-Leaders, Exhorters, Local Preachers, 
or those who were more fully given up to the work as Evangelists, 
Pastors, Superintendents of islands or districts, received the special 
attention of Mr. Lyth and his colleague. He laboured hard, night and 
day, in season and out of season, in public and in private, to render 
these Agents more efficient. He felt that attention to this work was 
the special need of the time in Lakemba, and that, as the Superintendent 
of the Circuit and Chairman of the District, the duty pre-eminently 
belonged to him ; and if ever man gave himself fully to any object, 
and persevered with all possible earnestness in it, ^Ir. Lyth did in this 
great, necessary, and good work. He acted with the utmost spiritual 
wisdom in the matter ; attending, with great care, to the right state of 
the hearts of those engaged. No male or female agent was allowed to 
engage in the sacred work of teaching others who did not give satis- 
factory evidence of having been pardoned and regenerated. They 



326 FIJI AJS^D THE FIJIANS. 

were then urged to make progress in religion. A genuine and lively 
work of the Holy Spirit in their own souls was deemed essential as the 
foundation of usefulness. They were exhorted to pay particular atten- 
tion to religious duties, prayerfully reading God's holy word, and 
labouring to get to understand its meaning. The labour was very 
heavy, but the extent of the work demanded perseverance, and the good 
results were everywhere manifest. At immense toil, Mr. Lyth prepared 
a well-digested Teacher'' s Manual: being Instructions and Directions 
for the Management of the Work of God. This manual was specially 
applicable to the Lakemba Circuit, but will be very helpful throughout 
the Fiji Districts, as the work of God spreads. Plans were adopted 
for raising up an adequate supply of men for the increased demand. 
The Circuit was divided into seven branches, with English Missionaries 
in the Lakemba branch ; and a Native Assistant Missionary, under 
their superintendence, was placed over each of the others. The Mis- 
sionaries and their assistants were all employed in training men who 
gave promise of usefulness. Mr. Lyth's plan for the raising up and 
training of Native Agents was published in the General Eeport of the 
Wesleyan Missionary Society for 1854. 

The time of the Missionaries being now less occupied by school 
matters, greater attention was also paid to the pastoral oversight of the 
different Societies, and many voyages were made in the discharge of this 
duty. Several more islands lotued at the close of 1852. 

The following extracts from a letter written by Mr. Malvern, Jan- 
uary 15th, 1853, to the General Secretaries, are of interest : — " On 
Wednesday last I returned home from a pastoral visit to five of the 

islands belonging to this Circuit The members generally are in 

a good spiritual state I examined all the children's schools, and 

was p leased to find the scholars considerably advanced in reading, cat- 
echism, and the rudiments of religious knowledge. At a solevu ni wili- 
vola, ' school-feast,' in Kambara, the children of two small villages sang 
a native hymn very sweetly as they went to the chapel, and, after 
kneeling and chanting the Lord's Prayer, took their seats, and began 
repeating chapters from the New Testament. They repeated or chant- 
ed three long chapters without the slightest mistake. I then stopped 
them, as I could not afford time to hear more. On inquiry I found 
that they knew two more chapters, and were well acquainted with Mr. 
Hunt's Catechism. Seeing that much trouble had been bestowed on 
the children, I commended the Teachers for their pains, whereby they 

seemed amply rewarded At Vulanga, I was amused on looking 

over the Teacher's book of Circuit returns, to read under the head of 



LAKEMBA. 



327 



' Number of School Children,' first the number of those who were 
ignorant, and on the line underneath nineteen who were vuTcu, or wise. 
I said, ' Jacob, I want to hear your wise children.' The nineteen were 
speedily assembled, and I was highly gratified to find them vuhu ; for 
they could all read well in the New Testament." 

In the same letter, Mr. Malvern gives a touching account of a visit 
which he paid to a leper in his little lone hut in the bush. The poor 
fellow enjoyed the comforts of religion, and was pleased with the Mis- 
sonary's coming to his hut-door to talk about the grace of God, and 
the future renewing of " this vile body." 

In July, 1853, Mr. Malvern left Lakemba to take charge of the 
Nandi Circuit on Venua Levu, and his place was supplied by Mr. Pol- 
glase, who soon got climatized and tolerably familiar with the language, 
so as to enable him to be very useful in the Mission. 

On June 6th, 1854, a remarkable scene took place at Lakemba, 
which Mr. Polglase thus describes : — " Our new chapel had just been 
opened, and we held our Missionary Meeting yesterday. I preached 
two preparatory sermons on Sunday last to large and deeply attentive 
congregations. The meeting commenced at 10 a.m. The Chief next in 
rank to the King presided, and several of our Native Teachers spoke. It 
was gratifying to witness the zeal and good sense displayed by these men, 
who, being themselves the fruit of Mission enterprise, urged upon the 
audience the importance of cultivating a missionary spirit. In the 
afternoon we assembled again to receive the contributions of the peo- 
ple, who entered the capacious chapel according to their tribes. The 
King, leading the way, with a few of his principal men, presented his 
ha ni loloma, ' free-will offering,' and sat down. Then the people, — 
each tribe accompanied by its Chief, — chanting as they moved slowly 
onwards, brought their gifts, consisting of oil, mats, native cloth, etc., 
into the house of the Lord, gave them into the hands of persons ap- 
pointed for the purpose, and in a very orderly manner retired to their 
places." 

In 1854 Mr. Calvert again visited Lakemba, where he had spent the 
first ten years of his missionary life. In crossing the reef, the Mission 
schooner got on the rocks, and was nearly wrecked by the heavy seas : 
after great danger, Mr. Calvert, with his little girl and the crew, got 
safely on shore. Two days after, an examination of candidates for the 
native ministry took place, three for immediate ordination, and two to 
be received on trial for four years. The result of the examination was 
most satisfactory, and reflected great credit on the patient toil of Mr. 
Lyth and his colleagues. On the following day the ordination took 



328 FIJI AND THE FIJIANS. 

place in the presence of a large and serious congregation. After a stay 
of three weeks, in which he attended the examination of the schools and 
rejoiced in the general prosperity of the Mission, Mr. Calvert returned 
to the Leeward Islands, accompanied by several Teachers. Twice on the 
journey home the Missionary's life was in great peril : once he was 
nearly struck overboard by the boom in jibbing ; and afterwards, while 
staying for the night at Ovalau, savage men lurked about the house, 
waiting an opportunity to shoot him. He was, however, mercifully 
taken back in safety. 

A letter from the Schoolmaster, Mr. Collis, to the General Secreta- 
ries, dated October 4th, 1854, gives a good idea of the character and 
success of his branch of the work : — 

" There is before me an extensive field of usefulness in the various islands belonging 
to the Lakemba Circuit, which I am endeavouring to occupy, as far as practicable, by 
my own personal labours, or through the medium of the Native Teachers, whom I have 
the opportunity of seeing at certain times, either here or at their own Stations. By this 
means, though limited and imperfect at present, I have the gratification of witnessing 
and hearing of results which are truly encouraging. In some of the places I have visited, 
I have been pleased in observing very fair imitations of my plan of school-management : 
which fact is the more pleasing, when it is remembered that the Teachers have not had 
the advantage of being trained for this work, but merely superintend it in connexion 
with their pastoral duties. 

" In the school which is under my care, there are tokens of good ; a growing inter- 
est is manifest, and a great desire for knowledge, scripture knowledge especially, which 
is sought after with a sort of eager ambition to excel in understanding the word of God. 
This pleasing trait is more particularly visible in the conduct of most of the girls, many 
of whom have, for some time, been members of Society. The children from the adjacent 
towns, about one hundred and twenty in number, I meet three days in the week, instruct- 
ing them in Scripture knowledge, reading, spelling, writing, arithmetic, geography, and 
natural history. Singing, too, forms a part of our regular exercises. The childrerf are, 
many of them, much attached to the school. 

" In the Sabbath schools the attendance is very good, nearly all the children being 
regularly present. On Wednesday in each week I have a school numbering nearly a 
hundred, composed of the older boys and young men from all the other towns on the 
island. Such is the desire of many of these to be instructed, that they do not hesitate 
to come six or seven miles every week, regardless of wind and weather. Many of them, 

I have reason to believe, are truly converted to God Two of them have just been 

taken by Mr. Calvert to the neighbourhood of Mbau, where Teachers and other helpers 
are now much needed. The Native Teachers, also, who are already appointed to Sta- 
tions on this island, as well as young men who are designed for this office, have their 
share of my time and attention. 

" The girls belonging to my school, in addition to what they are taught by me, are 
met by Mrs. Collis twice in the week for further religious instruction. They also learn 
to sew, knit, etc. The benefit of such knowledge of useful matters they have, to some 
extent, experienced, and have learned to appreciate it accordingly. The elder girls from 
all the more distant towns on the island avail themselves of a weekly meeting for instruc- 
tion in the same things." 

In September, 1854, Mr. Lyth left Lakemba in consequence of illness 
through over-exertion, as well as in consideration of the claims of his 



LAKEMBA. 329 

large family. He had worked hard for fourteen years in Fiji, and two 
years in the Friendly Islands, and now removed to Auckland, where he 
became Governor of the Wesleyan College for the children of Mission- 
aries, and where he afterwards laboured with great usefulness as Super- 
intendent of the Auckland Circuit. 

Mr. Collis, after doing good service in the educational department 
in the Lakemba Circuit, where he became a Local Preacher, was re- 
moved to Mbau to take charge of the many large schools in that very 
extensive Circuit. 

Since 1854, Mr. Polglase has had the management of the Lakemba 
Circuit, now very much extended, where he has been joined by his 
brother-in-law, the Rev. William Fletcher, B.A. The schools are well 
kept up, and Mr. Polglase, in connexion with the other duties of his 
Circuit, pays especial attention to the education of the Native Agents 
and young men. This has enabled him to send forth valuable labourers 
to Somosomo and its neighbourhood, as well as to other islands of Fiji, 
to meet the demand of Missionaries, the claims of whose work have 
grown beyond their power of supply. Thus the Lakemba Mission is not 
only prosperous in itself, but continues to prove most helpful to other 
parts of the work, in yielding efficient agents for its prosecution through- 
out the group, as well as in the distant island of Rotumah. 



CHAPTEE V. 

It has already been said that, in 1849, it was decided that the print- 
ing establishment should be removed from Lakemba to Eewa, a town 
of great importance on Viti Lctu, being near to JMbau, which was 
already rising to considerable power, and having, on all sides, a large 
and influential population. Food, moreover, was much more plentiful 
here than at Lakemba, and the position seemed in all respects the 
best, both for the purposes of the printing establishment, and the more 
thorough working of a Mission in the very heart of Fiji. 

When Messrs. Cargill and Jaggar reached Rewa in July, 1849, in 
charge of the press, they found this new ground already broken ; for 
the zealous toil and faithful sacrifice and suffering of the devoted Mis- 
sionary Cross had not been without fruit. Tlius the new comers found 
not only a house built for them, but a small band of noble converts 
who had suffered great losses for Christ's sake, and who still remained 
faithful, though continually threatened and often persecuted. Tliat good 
man, John Hunt, had also begun his work here, and was now removed 
to open the most dangerous of all Fijian Missions at Somosomo, for 
which perilous enterprise he ever deemed himself well trained by his 
six months' residence under the direction of Mr. Cross. On leaving, 
Mr. Hunt wrote : — " We have been long enough in Eewa to become 
attached to the people, and many of them have- expressed a most friendly 
feeling towards us. This made it a trial to part after so short a res- 
idence among them, and especially as the Lord had been pleased to 
turn about one hundred of them from Heathenism to Himself, since we 
have been in the Circuit. To leave a place where Christianity is pro- 
gressing is a trial, and the accounts we have heard of the Somosomo 
people make the trial still greater. The Rewans speak of them in 
nearly the same strain in which the English speak of Fijians in general. 
But the difficulty of leaving Rewa and going to Somosomo only affected 



EEWA. 331 

US as men ; as Missionaries, we thought nothing of the privations or 
trials we might have to endure. We expect to sow in tears, as con- 
fidently as we hope to reap in joy ; and, therefore, trials and privations 
are words seldom used by us, and things that are thought much more 
of by our dear friends at home than by ourselves. The King of Rewa 
was very kind to us to the last. He went with us to the ship, and was 
evidently affected at parting ; and, to show his desire for our happiness, 
he sent a messenger with a present to the King of Somosomo, request- 
ing him to receive us and treat us with kindness. He was anxious to 
keep Mr. Lyth for a time to attend to his brother, who is very ill. We 
were afraid that we should have some trouble with him on this subject ; 
but when we told him that our reason for not complying with his re- 
quest was our fear of offending God, he submitted, seeing the danger 
of our acting contrary to what we believed to be the will of God." 

The number of members belonging to this Circuit when Mr. Cargill 
arrived was twenty-four, and nine on trial, besides a hundred and twelve 
nominal Christians, about half of whom belonged to Viwa, a small 
island to the north. When the violent opposition of the Heathen was 
remembered, this hold of Christianity, even upon so few, was consid- 
ered to be no small success. While cheered with this, the newly ar- 
rived Missionaries soon had to endure hardship and trouble from the 
natives. Several cases were opened, and some of the contents stolen, 
in the passage of the goods on board canoes from the vessel to the 
shore. Other cases were injured in the attempt to open them. On 
one of these trips, when a Missionary was present, two Chiefs went 
ashore from the canoe before reaching the proper landing-place, and 
proceeded into the bush, ordering that a case on which the Missionary 
stood should be brought to them. The case was very heavy, and they 
supposed it to contain hatchets ; but, not being able to move it easily, it 
was broken open, and, to the disappointment of the thieves, it was 
found to contain portions of the printing apparatus. Another case, 
larger and lighter, was then removed and taken to the two Chiefs, after 
which the canoe proceeded. On being told of this bold robbery, the 
King was very angry, and caused the case to be returned the same 
evening, with its contents, minus three reams of printing paper. 

The King, though thus well disposed to the lotu, was still a Hea- 
then, and his Chiefs and priests were bitter in their hatred of Christian- 
ity ; Ratu Nggara-ni-nggio, (" cave of a shark,") the King's brother, 
heading the opposition with resolute determination No place of wor- 
ship had, as yet, been built, and at the open air services the preacher 

and congregation were sometimes pelted with stones ; and a man who 
22 



332 FIJI AOT) THE FIJIANS. 

had dared to open his house for religious worship, lost his goods, and 
was threatened with death. On application being made to the King for 
the erection of a chapel, he received the proposal favourably, and gave 
a piece of ground for the purpose near the Mission premises, which 
were built on the side of the river opposite to the town. He also paid 
a whale's tooth for a house, the posts of which were to be used in the 
new chapel. This roused the heathen party still more, and Ratu 
Nggara vowed that he would kill any man who dared to help in the build- 
ing. This man was of high authority, very daring and passionate, and 
both the Missionaries and the King thought that it would be wiser to 
let the matter wait for the present. 

In September a violent form of influenza made its first appearance 
among the people, and brought many of them very low. Among the 
sufferers were the King and Queen. This was an anxious time for the 
Mission families, as there was a prevailing opinion that the disease had 
been brought by English vessels, while many said that it was a just 
visitation of punishment from the God of the foreigners. The Mission- 
aries and their wives, however, worked diligently to relieve the sick, 
thus proving their hearty good will to all, and giving successful help. 

Early in the morning of October 2d, loud and doleful lamentations 
announced the death of the Kmg's brother, for whose sake he had wished 
to retain Mr. Lyth. Many horrible customs were observed on this 
occasion, which proved to the Missionaries that they were now among 
a much more barbarous people than the Lakembans. A fortnight after, 
they were startled, while praying at a Leaders' Meeting, by the reports 
of three muskets, and the whizzing of the balls very near to some in the 
place. Ratu Nggara and two companions (one of whom has long since 
become a Christian) were determined to put an end to the new religion 
at once by shooting the jSlissionaries on their return across the river 
after the service. While lying in wait, the leader said, " Let us not 
shoot the Missionaries ; let us stay for the Tongans." In this design 
they were disappointed ; and, returning late at night, these reckless 
men fired their muskets through the place where the Christians were 
at worship. But God protected His people, and none were hurt. Next 
day a fire broke out near the Mission premises, and the people came 
flocking round, hoping that it would spread ; and many were so eager 
for plunder that they swam across the river, running the risk of de- 
struction by the sharks, which are numerous there. The Mission 
houses themselves were protected by another brother of the King, 
named Thokonauto, or, as he liked to be called, Phillips, who could 
speak English, and was friendly in his conduct. He now kept the peo- 



EEWA. 333 

pie from approaching the premises, and thus foiled the attempt of his 
persecuting brother, Ratu Nggara, who tried three times to cross the 
river, but was prevented by the canoe sinking each time. On the 21st 
Joel Bulu, the Tongan Teacher, begged the Missionaries to take the 
open air service, as he feared the stones, which were now thrown more 
than ever at the Christians. They consented, and were pelted by a 
volley of large stones, some more than two pounds in weight. It 
was well known that Ratu Nggara took the lead in urging them to this 
attack, which, however, failed ; for, though the stones fell thick and 
heavy, no one was hurt, or moved away until the service was 
finished. 

Their dangers, which became more frequent, kept the Mission fam- 
ilies in alarm ; nor were they re-assured when, on the 31st, they were 
awakened by strange noises on the other side of the river. On running 
out they saw, for the first time, the horrid sight of the dragging of hu- 
man bodies, seventeen of which were just being handed out of a canoe, 
having been sent from Mbau as the Rewa share of two hundred and 
sixty persons killed in the sacking of towns belonging to Verata. One 
of the corpses was that of an old man of seventy, another of a fine 
young woman of eighteen, the others being of youths and strong men. 

All were dragged about and subjected to abuse too horrible and 
disgusting to be described, and the sight of which gave the terrified 
spectators across the river such a shock as they did not get over for 
many days. One of them says, "The scene appeared to the imagina- 
tion as if a legion of demons had been unchained, and let loose among 
the people, to revel in their degradation and misery, and to lash their 
passions into a storm of imbruted or diabolical barbarity." The King 
did not himself partake of any of these seventeen bodies, he having 
abandoned the practice on the arrival of the first Missionary. 

A few days after, the Rewans set out to destroy a town on the isl- 
and of Mbengga, about thirty miles distant. One of the party and three 
of the besieged were killed. The position of the town defied the re- 
sources of Fijian assault ; but the people submitted to their Chiefs and 
capitulated, ofiering two women, a basket of earth, whales' teeth and 
mats, to buy the reconciliation of the Rewans, who returned in high 
glee, shouting and dancing, to celebrate their victory. It is remarkable 
that, even in such scenes as this, the influence of the Gospel began to 
show itself. While at Mbengga, the King would not let his people 
fight on the Sabbath, lest they should offend Almighty God ; and when 
a nominal Christian went out with a foraging party on that day, and 
got his foot cut by a sharp bamboo placed for the purpose by the peo- 



334 FIJI ANB THE FIJIANS. 

pie of the island, the King said, " That is the proper reward foi- break- 
ing the Sabbath." 

The Missionaries continued to use every means to influence the 
large population around them, by conversation with those who visited 
the Station for the sale of food, or out of curiosity. They also paid 
frequent visits to the villages and towns ; and, in December, went 
twenty miles up the river to see Savou, the Chief of Naitasiri, a town 
of considerable importance. Savou received them with great kindness ; 
and, as soon as he could get rid of an old priest who was present, talked 
very freely with them. Both he and his wife seemed much struck with 
the singing and prayer at family worship, as conducted by the Mission- 
aries, who then retired to the best part of the Chief's house, which had 
been prepared for their lodging. Savou was very anxious to retain 
them for another night, and expressed a wish to make their canoe sink 
with presents. It seemed hard to leave the Mission families alone, 
while things were so unsettled at Eewa ; but the present opportunity 
for doing good was so remarkable, that the Missionaries resolved to 
stay. The next day they went, in a small canoe, several miles higher 
np the river, calling at several villages on its banks, preaching the 
Gospel everywhere. Savou did not consent to receive a Teacher, or de- 
cide to become Christian ; but the visit was not lost, and he often spoke 
of it afterwards with gratitude. He exercised a very favourable influ- 
ence on behalf of the Mission work, which he was able to do in conse- 
quence of his high rank and near relationship to the Chiefs of Mbau 
and Rewa ; his wife also was daughter of Tanoa, the old Mbau King. 
When the loiu was established in Mbau, Savou became an earnest and 
decided Christian. During this first visit, the Missionaries were treated 
with all hospitality, and returned home with their canoe laden with 
2,500 heads of taro, as an expression of the Chief's esteem and thanks, 
both he and his wife accompanying them to the bank to take an affec- 
tionate farewell. 

The Mission Station had now become the centre of a small settle- 
ment ; for several Tongans had built houses near, one of wliich was 
used as a place of M'orship. Some few Rewans also dared to come out 
from among the Heathen, and make their home near the Missionaries, 
to whose teachings they gratefully listened, while others, who were 
sick, came to live across the river, that they might get the benefit of 
medical care. Joel Bulu, a Tongan Teacher, who had been brought 
from Lakemba to help in printing, gave the little settlement the name 
of Zoar : " For," said he, " at the heathen places the people are dis- 
eased, and they cannot cure them ; and their souls are sinful, and they 



EEWA. 335 

cannot save them ; but when they come here, they get a cure for body 
and soul ; their bodies are generally healed, and, receiving instruction, 
they believe in God, and their souls live thereby. Therefore this place 
is a true Zoar." 

In the early part of 1840, at the time when rough weather is ex- 
pected, and when the Missionaries had learned the importance of prop- 
ping up and tying down the houses, a fearful storm of wind and rain 
visited the island, making the river overflow and flood all the flat country 
round. Great destruction was caused by the waters sweeping on to- 
wards the sea, bearing with them the spoils of banana and taro beds, 
besides large trees torn up by the roots. The houses of the common 
sort, which were built on the level of the ground, were deluged ; so that 
the people had to live on shelves, diving under water to pass through 
the low doorway, or making openings in the building higher up. The 
superior houses, which were built on a raised foundation, and of a 
stronger construction, escaped being flooded by the waters and blown 
down by the ^vind. One of the Mission houses was of this kind, having 
been erected on a foundation raised for a Chief's country dwelling, but 
which was still unoccupied when the Missionaries came. Some of the 
thatch was blown away at each end of this house, so that the centre 
apartment was the only dry place, and became the asylum for the Mis- 
sionaries and their wives, and five children, wliile the wives and chil- 
dren of the Teachers and the servants were all collected within the same 
enclosure. Goats, pigs, ducks, and fowls also gathered for shelter with- 
in the house. Before the fury of the storm abated, two expert swim- 
mers came with a message from the King, offering a place of refuge, in 
case the Mission-house should fall. As soon as the tempest stilled, the 
King and other Chiefs came across, bringing presents of food ; and the 
Missionaries made a voyage in a canoe round their premises, where 
they found the fences thrown down, much property injured, and some 
altogether destroyed. 

Among other devastation caused by this unusually heavy storm, 
a yam-bed belonging to the King was much injured. He therefore 
ordered the yams to be dug up, and taken as a token of his love to the 
Missionaries. This caused great surprise among his people, who 
remonstrated with him for taking up the yams before the time, and 
before the offering of the first-fruits to the gods. The King, however, 
was resolute, saying, " The gods of Fiji are false and weak ; and as 
they have not prevented the earth from being washed away from my 
yams, I will not present these yams to them, but present them to the 
ambassadors of the true God." 



336 FIJI AND THE FIJIANS. 

In April, Mr. Cargill had a severe attack of inflammation, became 
delirious, and seemed about to die. But God blessed the slender 
medical means which were at command, and the Missionary recovered. 
One day, during his illness, a great uproar was heard across the water, 
and hundreds of people were seen running out of the town, and crossing 
the river, some in canoes, and some by swimming, armed with clubs, 
spears, and muskets, all savage and excited. On inquiry it was found 
that the mbaii, the Kmg's warriors from the various towns, who were 
assembled to be feasted by the Rewa Chiefs, had quarrelled among 
themselves. On former occasions the numerous companies of these 
defenders of Rewa had been fed separately : on this occasion provision 
had been made on a large scale, in order to show respect to all the 
soldiers on one day. A dispute arose as to the place assumed by one 
party. Neither would yield. Clubs were to decide. Tlie Rewa 
Chiefs had taken the precaution of being ready to quell any outbreak, 
and at once fired upon the disturbing parties. Tlie most guilty found 
their quarters too hot for them, and hastened away, the Rewa people 
firing on them without any care, so that some of the balls fell on the 
Missidh premises, which was an additional cause of alarm and excite- 
ment, especially when the principal Missionary was lying so ill. Poor 
Mrs. Cargill feared for the children, and placed one behind a chest of 
drawers filled with clothes, and the others behind the large posts of the 
house, to shelter them from the balls. Things remained in an un- 
settled state, and a watch had to be kept nightly ; but the matter was 
at last set right, though not until several lives had been sacrificed. 

Printing, and the whole of the regular Mission work, was inter- 
rupted for a time by the labour necessary in repairing the injuries done 
by the late storm. The large house had to be rebuilt, and Mr. Cargill 
and his family sought shelter in a temporary dwelling erected by the 
Tongans. The natives had now a better chance of indulging their 
thievish habits, as the stores had to be packed away, for a time, in the 
houses of the Tongans ; and many things were stolen. 

In the mean while, among all these trials, the Missionaries and 
Teachers had constant intercourse with the Chiefs and people, who 
learned much from casual instruction, as well as from the manner of 
life and patient continuance in well-doing which were daily exhibited. 
Much of that preparatory work which has to be done among such dark 
barbarians, was efiected. Trials did not discourage ; but many things 
cheered and stimulated to prayer, preaching, and visiting. In May, a 
Rewa Chief of rank publicly, in spite of the opposition of many, 
avowed himself a believer in Christianity, and abandoned his usual 



EEWA. 



33T 



offerings to his priest and god. The King himself also attended one 
service, declaring that all he heard was true, and that his own worship 
was false. He also spoke kindly to the Chief who had become Chris- 
tian. At the town of Suva, about eighteen miles from Eewa, a man 
who was ill had become a Christian. This was an opening for paying 
a Mission visit. The Missionary called upon the Chief Ravulo, who is 
of high rank in Fiji, being related to Tanoa of Mbua. He consented 
to a religious service being held on the Sabbath in the large strangers' 
house ; but, before the time arrived, sent a messenger to tell the Mis- 
sionary that he himself intended to become a Christian, and wished the 
service to be at his own house. A considerable congregation met 
there, and several joined with their Chiefs in bowing before the true 
God. Both he and his Queen became very earnest, and soon learned 
to read. The work spread and prospered in Suva, greatly to the joy 
of the Missionaries, who had long seen the advantage of having the 
direct help of some powerful Chief, both to countenance the lotu^ and 
to relieve the heavy burden of many temporal cares. When Ravulo 
heard that posts were wanted for the building at Eewa, he had some 
very good ones prepared and sent to the Station, receiving in return a 
coat to wear on the Sabbath. 

About this time the " Peacock," United States exploring ship, in 
command of Captain Hudson, called at Rewa, and took away Veindovi, 
the King's brother, who was the principal in the murder of eight 
Americans in 1832.* Captain Hudson spoke much to the King and 
Chiefs on the truth and importance of Christianity, and by his 
blameless conduct, and refusal to indulge the criminal licence which 
most foreigners had sought, exerted an influence on behalf of religion 
which has been most helpful to the Mission ever since. 

Another and heavier calamity now befell the Mission circle. Mrs. 
Cargill broke down under the pressure of the recent trials and alarms, 
added to the usual arduous duties which she had always discharged 
with great faithfulness. She died " in the Lord" on the second of June, 
and on the next day was buried with her baby of five days old. 

Mrs. Cargill was a woman of rare and excellent spirit, filled with 
devoted love, and warmly attached to the Mission work, in which she 
was usefully employed for more than six years. She died urging upon 
those about her the importance of a more earnest zeal in their great 
work ; and, as she passed away, they who listened felt that their loss 
was great indeed. Her memory is blessed in Fiji. In that dark, and 

* See woodcut, p. 80. 



338 FIJI AXD THE FIJIAI^S. 

-wild land, and among those savage people, the winning gentleness and 
piety of the Missionary's wife are vet borne in mind, and the remem- 
brance still serves to recommend the religion which adorned her with 
such lovelmess. When near her death, she requested her husband to 
take the children to England at once, that they might be educated, and 
trained in the way of the Lord. As soon as the news of her death 
reached Mr. Hunt at Somosomo, he sailed nearly two hundred miles to 
visit the mourners, and urge Mr. Cargill to remove to his own Station. 
But Fiji was not the place for a man whose wife was gone, leaving four 
little ones to his care, and Mr. Cargill resolved to go as soon as 
possible by a schooner bound for the Colonies, where he arrived with 
his children on the second of September. 

This laborious and important Circuit was thus left with only one 
[Missionary, who had to manage the printing, and, indeed, do most of 
the work connected therewith himself. The general object of the Mis- 
sion must have been still more liindered, had it not been for the 
efficient and zealous help of the Tongan Teachers, who strove in every 
way to do good and spread the truth among the people. The medical 
renown of the Mission Station also brought many there ; so that at one 
time the Missionary had three or four sick priests under his care, all of 
whom had ceased to trust in their own gods for cure. Many of these, 
who came for the good of their bodies, received great spiritual benefit 
as well. 

For some time past there had been residing at Rewa an influential 
!Mbau Chief, whose father took a leading part in the great rebellion, 
and was killed when Mbau was retaken by Tanoa's son, Tliakombau. 
The young Chief Matanambamba, then fled, and put himself under 
the protection of the Rewan King, and waited, in this asylum, for a 
favourable opportunity of taking that revenge on his father's murderer 
which the most sacred custom of Fiji required. Such a man, nursing 
a deadly hate, which only grew more cruel by delay, would be but ill 
prepared to receive that Gospel which demands the forgiveness of all 
enemies ; and accordingly against this religion ^latanambamba exerted 
all liis power. It was he who had moved Ratu Nggara to have the 
Christians pelted with stones ; and he himself led the party who way- 
laid the Missionaries, and with his companions afterwards, by Ratu 
Nggara's permission fired at the Mission premises. Some months 
after these occurrences he became very ill, and, after trying all the 
Fijian modes of cure without success, turned for help to the Cliristians 
whom he had used so ill. In terrible dreams he was haunted with the 
thought that the affliction was in consequence of his persecution of 



EEWA. 339 

Christianity and his attempt to kill the Missionaries; so he came, 
greatly humbled, to the Station, and sought a d\yelling among the 
Tongans, where he might have proper treatment, receiving daily sup- 
plies of food from his own friends. He feared that he was going to 
die ; and, being removed from his former companions, and brought 
entirely under Christian influence, and attending constantly at family 
worship, the heart of the cruel persecutor became softened, and he 
spoke with genuine contrition of all his past evil, inquiring eagerly for 
the way of salvation. Being urged to pray to God for mercy, he 
asked to be taught words fit for prayer, saying, " Great is my desire to 
pray to God; but I know not what words to take up." He was 
encouraged to tell simply all he felt to that good and all-knowing God, 
who would mercifully help him, if he was sincere. Hearing of a poor 
man named Savea, who, having been cured of a loathsome disease, had 
become Christian, Matanambamba sought an interview with him, in- 
quiring with great interest about his case. Savea said, '*' I was friend- 
less, forsaken, destitute, and treated as a dog ; but I fled to the servants 
of God, swallowed much medicme, and trusted in the Lord. When I 
lay only, I used to pray. "When it was night I prayed. When morn- 
ing came I prayed ; and by doing this I got well." Matanambamba 
was pleased with this simple testimony ; and though Savea was a com- 
mon person, with whom once he would have scorned to associate, yet 
now he said to him, " From this time let you and me be friends." 

God made the medicine successful, and the Chief recovered. He 
prayed very earnestly for mercy, confessing that he had been " a blas- 
phemer, and a persecutor, and injurious," a chief sinner, even among 
the Fijians. In this state he was led to put faith in the atonement of 
Christ, and received the remission of his sins. He read the Scriptures 
with great diligence, and talked freely to all who came near him about 
the excellence of religion. He also learned to write well, his hand- 
writing being very like that of the Missionary who taught him. So 
entire a change m his character secured the confidence even of the slay- 
ers of his father ; so that he was invited to return to Mbau. He went ; 
but the evil influences to which he there became subject, after a while 
damaged his religious character. He was again afflicted with repeated 
attacks of illness, and removed eventually to the small island of Viwa, 
where he married a very good woman, and has since lived in the enjoy- 
ment of much of his first earnestness and faith. One day a Missionary 
remarked to the good Tongan, Joshua, that he thought this Cliief 
showed less of the work of God's grace than another whom he mentioned. 
" No, no," replied Joshua, " Eatu Luke " (such was Matanambamba's 



340 FIJI AOTD THE FIJIANS. 

Christian name) " has experienced and shows a much greater change 
than the other. He was a desperate character before his conversion, of 
very ferocious disposition ; but the other was always mild." 

The Missionary and Teachers now met with less opposition, but 
had still to mourn continually over the terrible degradation of the 
people. Ratu Nggara had given great offence to his brother the King, 
and was driven away to Mbau. Another Mbau Chief, who was sick, 
was taken by the Eewa King, who had a house built for him at the 
Mission settlement, where he might receive proper attention. This 
Chief became a Christian, and seemed to die in the faith. At his 
death some one wished him to be honoured in the usual style ; but 
the King said, as he had died a Christian he should have a Christian 
burial ; and he was accordingly carried by Christians and the King's 
brother, and interred within the sacred enclosure of the royal burial- 
ground. His widow was not strangled. 

Among the Heathen the sick were sadly neglected, being removed 
to the bush, or some lone out-liouse, and there left to perish ; others 
were strangled at once and buried, several together, in one grave. 
These things were very painful to witness continually ; and, to make 
matters worse, war broke out between Rewa and some adjacent towns 
under its power. Some of the slain were brought to Eewa and eaten, 
and the horrid feast made the people more savage and more opposed 
to religion. 

In January, 1841, the King of Rewa took revenge for an outrage 
committed on him during a former war. The people of Tamavua had 
then taken three canoes belonging to the town ; and the King, having 
got hold of a piece of one of the canoes and some ropes, had them hung 
up in his house as a remembrancer, to prevent his forgetting the 
offence. The offenders had fled immediately from their own town to a 
place beyond the King's reach, but had lately returned, believing that 
the affair was forgotten or forgiven. The King sent one of his 
brothers to Kalamba, a neighbouring town, with a necklace of whales' 
teeth, begging the Kalambas to destroy the people of Tamavua. They 
consented, and left their town so as to reach their victims at day-break, 
when all would be at home. One hundred and thirty, men, women, 
and children, were killed, among whom were some Kalamba people 
who were on a visit to Tamavua, but who could not be warned of the 
attack, lest it should be made known to the others. Tliis town was too 
distant for any of the bodies to be brought to Rewa. But again and 
again some wretched victim from elsewhere was conveyed to the to^vn 
for the oven, and the fiendish shouts of the cannibals, and the firing of 



EEWA. 341 

muskets, often disturbed and alarmed the inmates of the Mission settle- 
ment. In the following May there arrived the bodies of twenty- 
persons who had been entrapped and killed by the young Chief of 
Viwa, and by Thakombau. Strangling was very common. A man, 
in attempting to swim across the river, was eaten by sharks, and 
his widow strangled, before the Missionary heard any thing of the 
matter. 

In June Mr. Waterhouse again visited Eewa. He was surprised 
to find a bridge across the river, built by the natives since his former 
visit. It was of timber, in thirteen spans ; the whole length being a 
hundred and forty-seven feet, and the centre fourteen feet above the 
water. The state of the Mission settlement also gave him great satis- 
faction. 

Ratu Nggara had now returned from his banishment ; but the 
King was far from reconciled, and a civil war was feared, as the 
brother was a terrible character and possessed great influence. Mr. 
Waterhouse presented an offering of whales' teeth, praying that Eatu 
Nggara might be forgiven, and war avoided. The King received the 
offering favourably ; but said, " I will not drink yaqona with him yet. 
He is a very bad man ; he was a party to the stealing of goods when 
the Missionaries first came ; he is an enemy to the lotu ; he has no 
soul ; he is like a bird or beast, or like the Englishmen who come 
hither because they will not lotu in their own land. When he is 
humbled, truly humbled, I will forgive him." Another application 
was made to the King, to the same effect, by Tanoa of Mbau. The priest 
who brought the message was sadly put out because it was disregarded, 
while the Missionary's offering had been received so favourably. So 
he thereupon became inspired, and, in divine fervour, abused the King 
for attending to these people from a foreign land. To this the King 
replied : " I know that they are come out of love to me, and that their 
words are true. They speak like friends, and desire good. They do 
not come here to tempt. They wish this land to be prospered. No 
evil arises from their purposes. We are enriched by the property 
they bring." The god in the priest answered, " It is not good. How 
is it that you do not accept the offering that I bring % " " Because," 
said the King, " the speech of the Fijians is contrary. You say it is 
good not to war ; and then you will go to my brother and tell him that 
it is good to fight. If you say one thing to me, you will say quite 
different at Mbau." 

The Rewa Chiefs followed up these appeals, so that at last the King 
consented to be reconciled to his brother, and a day was fixed for the 



342 FIJI ANB THE FIJIANS. 

yaqona drinking. During his exile Eatu Nggara had promised 
valuable offerings to the priest at Re\Ya, if the god would bring about 
his return home. But the feelings of the Chief had changed. He felt 
much the efforts of the Missionaries on his behalf, and was better dis- 
posed towards the religion which he had been accustomed to per- 
secute. On his re-establishment at Rewa no offerings were sent to the 
god ; and Ratu Nggara said, on hearing that the priest had been making 
inquiry about them, " Well, let us go and lie to him. Let us tell 
him that we expect the. King will come quickly upon us, and kill us 
all ; and that, on this account only, we are delaying the promised 
offering. If he be a god really, he will know it to be a lie." A mes- 
senger was accordingly dispatched to the priest, with the secret under- 
standing that, while he was delivering his message, the Chief would 
bring a party to feign an attack on the priest's house. The mes- 
senger found the priest highly charged with divine influence, and 
regardless alike of the message and of all sublunary things. But 
presently shouts were heard coming nearer and nearer ; and, before 
long, the blows of clubs on the ground and the house-fence, sounded 
like mischief, mingled as they were with furious cries of " Kill him ! 
Kill him ! " Even a god-filled priest could not help feeling alarmed ; 
so, greatly to the amusement of his mock enemies, he made a sudden 
bolt from the house, plunged into the river close by, diving to dodge 
the musket-balls which were not sent after him, and in very quick 
time landed frightened and panting on the opposite bank. The Chief 
was delighted, and said, " It is true what the Christians say, that our 
priests tell us lies ; for, had there been a god, he would have known the 
report to have been false, and would have sat still in his house ; 
whereas, he made all haste away." 

In September a converted priest died " in the Lord," and received a 
Christian burial, his wife being spared, in spite of the most determined 
efforts on the part of the Heathens to have her strangled. 

Eighteen adults, who had been under instruction, were baptized, 
together with six infants. Teachers were sent to the large and 
important island of Kandavu, and all the schools were re-modelled and 
carried on with fresh vigour, the scholars increasing in diligence as the 
supply of books became larger. Among the church-members there was 
an evident spread of earnest and spiritual religion. One man, a Chief, 
who had been negligent, came to the Missionary • in great distress, 
weeping because of his guilt and danger, and went away determined 
to confess all his sins to God, and to plead for forgiveness through 
Jesus Christ. 



EEWA. 343 

A Tongan, whose life had been spent in Fiji, where he had grown 
up a Heathen, in the closest intimacy with the Chiefs and people of Rewa, 
became truly converted, and received at baptism the name of Job. He 
soon learned to read and write, and was zealous in trying to do good. 
He had frequent opportunities of talking with large parties at the 
King's house. One day, in order to bring about a conversation, the 
King complained about Job's planting, saying that there w^as no need 
for Christian people to do that. Job, in contending for the necessity 
of industry, referred to the Bible. " ! " said the King, " how should 
you know anything about books 1 You have never come from Tonga 
or England, but have dwelt in Fiji all your life." "That's true," 
rejoined Job, " but I can read a little, and thus I know something." 
Other Chiefs said, " It's a strange thing that when a man joins the lotu 
he becomes wise quickly, and contends that the lotu is quite true, and 
Jehovah the only God. How is it 1 " The King said " They read, 
and thus know ; or else they ask the Missionaries." " But how is it 
that they do not fear us 1 " asked one of the Chiefs. " ! " replied 
the King, " they do not fear to die ; they give themselves up to their 
God ; and life or death is good to them. But this is not the case with 
us. When we are sick, we ask where we shall go that we may live. 
We then run to one place, and to another, that we may get strong. 
But these lotu people act otherwise." On another occasion they asked 
Joo if he had not become a Teacher. He said he had not, but would 
gladly tell them what he knew about religion. " Ah," said a Chief, 
deridingly, " it is like food without seasoning when Tongans who have 
been living wath us become Teachers, and talk to us about the lotit, as 
Job here, and Isaac, and others." Job replied, " What I know, I have 
learnt while I have been residing on the other side of the river with 
the Christians and the Missionary ; and because I have love in my 
heart tow^ards you, I come here and talk to you. Formerly we ate, 
drank, sailed, slept, and dwelt together, and therefore I come to tell 
you what I now know. It would be wrong were I to conceal from you 
what I have discovered, and you would be injured by remaining in 
ignorance. I leave wdth you what I have already said. When I hear 
any new thing during the present year, I will come and tell it you." 
The King said, with great emphasis, " The lotu makes all our land to 



move 1 



»" 



The King was right. That Gospel which had " turned the world up- 
side down, had come hither also," and already its power was felt. It 
was no small victory gained, when that Mission Church numbered its 
few first converts. They needed sincerity and firmness to enable them 



3M FIJI AXD THE FUIA^S. 

to come out from all that they had ever deemed most sacred and bind- 
ing, and which their fellow-countrymen still regarded as such. Every 
form of opposition, from derision to the harshest persecution, withstood 
these early confessors ; but they kept firm ; and when others saw that 
these, who had been men of blood and lust and lawlessness, had become 
men of peace and purity, and remained so, they greatly wondered ; and 
in the hearts of all, from the King- to his Chiefs and priests and people, 
misgiving concerning the new religion grew into awe, as they witnessed 
its might, giving promise already of future and triumphant success. 
" Tlie lotu made all the land to move." 

Although the King of Rewa was so far impressed as to favour 
Cliristianity, and listen to the Missionaries, showing them much kind- 
ness, still he remained thorouglily heathen. He supported the old 
worship, lived in polygamy, carried on destructive wars, and, though 
not a cannibal himself, encouraged cannibalism throughout his domm- 
ions. 

Tlie Teachers who went to the fine island of Kandavu, which is 
under the power of Rewa, laboured well, and visited several of the 
most distant towns, where the people seemed glad to be taught. In one 
instance a deputation was sent from a town a long way off, to Suesue, 
where the Teachers lived, begging that instruction might be given to 
their people also. One of the Teachers accompanied the messengers on 
their return, and met the priests of the town, who acknowledged their 
conviction of the fiilseness of their own religion, and asked for frequent 
visits from the Teacher. This was impossible, on account of the dis- 
tance ; so the people determined to remove and settle nearer to Suesue. 

In this town, the Chief and several persons, with the permission of 
the King of Eewa, became Christians, and there seemed good hope of 
prosperity, which was suddenly and painfully destroyed. A young 
woman on the island of Kandavu was betrothed to Eatu Nggara, the 
old enemy of the Mission, and the false report reached him that she had 
been unfaithful, a young Chief of the town of Nakasaleka on Kandavu 
being implicated in the charge. Ratu Nggara forthwith went across 
with a large force, and burnt the town, when a great number of the in- 
habitants were killed and eaten. The accused Chief and the survivors 
escaped to a mountain fortress, whither an ambassador was sent, de- 
manding that the supposed offender should be given up. The people 
replied, " No : we will all die first, and then you will be able to get our 
Chief." The ambassador came a second time with the same demand, 
whereupon the young Chief stepped forward and said : " Refuse not to 



EEWA. 345 

give me up. I love you, the people of Nakasaleka, and am willing to 
die that you may live." A companion of the Chief insisted upon ac- 
companying himj that they might die together ; and the two set out 
with the Rewan ambassador, dressed and ornamented with whales' 
teeth, while the mother and other relatives followed some distance on 
the way. On reaching the shore the two sat down. The Chiefs of 
Rewa were assembled, and the oven was being prepared, when Ratu 
Nggara demanded of the Nakasaleka Chief whether he was guilty of the 
offence with which he had been charged. He denied it. " Well," said 
the other, " I will eat you," and immediately ordered some young men 
to club the Chief, and, when they had cooked him, to bring some of his 
liver for Ratu Nggara to eat. They, however, feared to approach their 
victim, as he was a powerful man, and still held his club. But he cried 
to them not to fear, and threw his club away. He afterwards took 
some whales' teeth from the folds of his dress, and threw towards them ; 
unloosed his necklace, and gave it into their hands ; and then bowed his 
head to the fatal blow. His companion was next killed ; and both of 
them were cooked and eaten. The woman about whom all the mischief 
had been done, was taken to Rewa, when it was discovered that the 
report of her unfaithfulness had been raised by a party who had a quar- 
rel with the Nakasaleka people, and were not able by themselves to 
punish them. This discovery, however, did not prevent Ratu Nggara 
from carrying out his tyrannical plans on Kandavu ; for one of the 
Teachers from that island, who was on a visit to Rewa, was forbidden to 
return, and orders were sent from the Chief that the other Teacher must 
come away at once if he cared for his life. The King had sanctioned 
the sending of Teachers in the jEirst instance, and the case was now sub- 
mitted to him. He thought it better to remove them, and it was evident 
that danger was at hand. The Christians at Kandavu were compelled 
by threats to give up their profession of religion, and the remaining 
Teacher was glad to avail himself of the canoe sent by the Missionaries 
to fetch him away. Thus the pleasing prospect of success Avhich seemed 
to open on this island was closed in darkness, and the Mission there 
abandoned for a time. 

Other most painful trials and discouragements fell upon the Mission- 
ary. A Chief, who was a thorough and devout Christian, when near 
death and unable to act for himself, was removed by his heathen rela- 
tives, who made offerings on his behalf to their gods, and then strangled 
his mother, to be buried with him. Poor creatures were buried alive, 
and bodies were frequently brought to Rewa for cannibal purposes, 
where, just opposite the Mission premises, they were dragged, washed, 



346 FIJI AND THE FIJLAJNS. 

and abused with every .obscene indignity, and then cut up or torn to 
pieces and cooked, while a crowd of men, women, and children gathered 
round, yelling and rejoicing like fiends. Other bodies were floated 
away down the river. 

A party who went in search of a victim to feast the people employed 
in building the King's house, killed a Christian woman while out fishing. 
The Missionary heard the ill news, and hurried to the King before the 
body was brought to be presented. The King and Queen urged him to 
wait for the arrival of the canoe, and to take away the body for burial 
before it was presented, that the murderers might not be able to claim 
recompense, nor the builders think themselves neglected. A messenger 
had already come, saying that a body was on the way, but that it was 
brought from another district. A shout was heard as the canoe came 
near. " There it is brought," said the King. " Yes," added the Queen, 
" the false report and the true one, and the bakolo, are all here together." 
In accordance with the King's urgent advice, the Missionary, with a few 
Tongans, ran down to the river side, where the canoe had just reached 
the landing-place, and, pushing his way through the crowd who exulted 
at the prize, found the body lying naked in the bottom of the canoe. 
Without waiting he sprang in, with his companions, and paddled off to 
the opposite side, to the astonishment and mortification of the brutal 
savages left behind. A few banana leaves were put over the corpse, 
which was taken to the Mission Station, and buried with religious cere- 
mony, the aged mother of the murdered woman, and her fii-iends, coming 
more than two miles to be present at the interment. 

At Suva also things had lost their cheering aspect. The town was 
engaged in continual war with the Rewans, who did not like a place 
so near as Suva to be tributary to Mbau. The Teacher feared to 
remain, as the town was in constant danger of being burnt, which 
catastrophe came at last, in 1843, when about one hundred persons 
were killed, and most of them eaten. 

At the Mission-house there was family sorrow in addition to the 
trouble caused by these untoward events. Tavo of the Missionary's 
children had died, and he himself had a very severe attack of illness, 
in which he was greatly helped and comforted by the kind attention of 
Mr. Hunt, who came over from Viwa to render assistance. On his 
recovery, much time had to be given to the re-thatching of the house. 
The workmen employed were numerous, but idle, and incompetent, and, 
moreover, arrant thieves. Thus the work w^as badly done, and, in spite 
of the utmost vigilance, many things were irretrievably stolen. As 



REWA. 347 

soon as this was finished, a printing-office had to be built, which also 
cost much time, and gave the Missionary great anxiety and care. 

These were some of the hindrances and discouragements in the way 
of the Rewa Mission ; but there were many more, which can only be 
alluded to. Scenes were constantly witnessed by the Mission family, 
which may not be described, in consideration of the feelings of those 
who have never lived beyond the limits of ci\'ilization, — scenes, the 
remembrance of which thrills with horror those to whom they became 
terribly familiar. 

Yet among all these opposing influences, work was done, and done 
diligently, by the Missionary and Teachers. There were a few, even 
here, who with steadfast boldness held fast by their Christianity, and 
lived in purity and good report, in the midst of the surrounding abom- 
inations and cruelty. Other signs of good broke forth in the darkness, 
and told the patient and toiling watchers that there was yet to be a 
glorious daybreak for Fiji, when the Gospel should prevail ; and they 
waited and toiled on ; they trusted in their God, and did not despair. 
The printing-office was found suitable, and in 1842 a fresh supply of 
types and paper arrived from England. Books were in great demand ; 
and, before long, there were issuing from the press publications in four 
of the dialects of Fiji. Thus, while the actual Mission work was almost 
stayed at Rewa, very important help was being rendered to other Sta- 
tions. 

This Mission record must also be a chronicle of the most important 
passages of Fijian history, since the great work here described was, of 
necessity, greatly affected by all the political changes and commotions 
which took place. Here, then, must open a faithful narrative of the 
great Fijian war. 

Reference to the chart will show that the south-east coast of Vita 
Levu runs out into a promontory, forming an irregular triangle, along 
the base of which flows a river, which thus insulates the promontory 
from the mainland. Rewa is situated on the banks of this river, near 
to its southern outlet. Just off its opposite and northern mouth lies 
the little island of Mbau, which, at low tide, is joined by the reef to 
the mainland. IMbau had now become the centre of a power more 
widely extended, and more firmly based, than any known in Fiji be- 
fore. The old King, Tanoa, was infirm, and his son, Thakombau, was 
the actual head of the government. This extraordinary man had gained 
immense influence ; so that foreign ships visited his island, and hon- 
oured him as above the ordinary Fijian Chiefs. To his -visitors he sup- 
23 



348 FIJI Ais^D THE FIJIAXS. 

plied provisions and oil, levied from the many islands under his power, 
and received in payment large stores of ammunition, which were kept 
in magazines on different islands. No Chief had ever risen so rapidly, 
or to such eminence. The power which he gained by his energy and 
skill he firmly held, and a large army of warriors was always ready for 
battle under his command. 

To such a man, in such a position, the attack which Rewa had made 
upon Suva was an unpardonable insult, demanding instant and deadly 
reveno-e. But there were certain considerations to be taken into account 
on the other side. Rewa was a very powerful state, and, witha:l, a close 
neighbour, whose friendship it was important to secure. The mother 
of the old King of Mbau was a lady of highest rank from Rewa, and 
related to most of the principal Chiefs of that place. Furthermore, 
Thakombau's rival brother, Raivalita, was a high vasu to Rewa, his 
mother being sister to the reigning King. He would, therefore, as a 
matter of course, be favourable to his mother's relatives, among whom 
he possessed such profitable influence, since the law of the land permitted 
him to claim and take their property as he saw fit. 

All these were important reasons to counterbalance the angry in- 
dignation of Thakombau, who resolved, at any rate, to delay the punish- 
ment of Rewa. But he could scarcely remain at home and take no 
notice of so flagrant an outrage as the destruction of Suva. He ac- 
cordingly made a voyage to Lakemba, where he remained some months, 
merely to postpone or altogether to avoid war with Rewa. In order 
that the matter might be peaceably settled, it was necessary that some 
acknowledgment should be made by the Rewans for their deliberate and 
destructive outrage ; but they were not disposed thus to humble them- 
selves ; and Thakombau, on his return from Lakemba, found the quar- 
rel worse than when he left it. Another most grievous offence had 
been given to Mbau in the case of Tanoa's principal wife, the mother 
of Raivalita, who had been unfaithful to the King, and therefore went 
home to her brothers at Rewa, accompanied by several of the women 
of Tanoa's household. These women were given to different Chiefs at 
Rew^a, whereby the grossest possible insult was offered to their late 
master, who, in his anger, forgot the help which the Rewa Chiefs had 
rendered him in his exile, and now burned with a desire for revenge. 
The breach was thus widened past healing, and, towards the close of the 
year, a formal declaration of war was made by messengers from both sides. 

The strength of Rewa was impaired by a division among the Chiefs. 
One of the King's brothers, who has been already mentioned as using 
the English name of Phillips, gave in his adherence to Mbau, and re- 



EEWA. 349 

moved to the neighbouring town of Niikui, which, with several other 
towns, revolted with him. Tanoa engaged to make Phillips King of 
Rewa, as soon as the present King and Ratu Nggara were killed. A 
plot for their assassination was accordingly set on foot, but discovered, 
and the chief agent killed. In Nukui also some were treacherous, and 
conspired to burn the town and kill Phillips ; but this plan, too, came 
to nothing. 

The war was prosecuted with great vigour by both parties ; but 
especially by the Mbau people, who burned several towns, and made 
great havoc among the plantations and gardens of the adherents of 
Rewa. Day after day, and sometimes all day long, the sound of mus- 
ketry was heard at the Mission-house, and often the more dreadful noise 
of the death-drum struck dismay into the listeners, as it told of the 
cannibal orgies which were taking place near their door. ^Ibau was 
generally victorious ; but the others frequently pounced upon individ- 
uals while fishing or planting; and whether their victim was man, 
woman, or child, the same noisy demonstration of fiendish glee took 
place. For seven long months the Missionary worked daily in the 
printing-ofiice, surrounded by war, yet glad that, even in these circum- 
stances, he could be sending a supply of truth to other islands where 
there was peace. His position was rendered more painful by the commu- 
nication with Viwa being cut off, in consequence of some white men help- 
ing in the cause of Rewa, and thus setting Mbau at enmity with all 
the white residents. 

The indignant fury of the Rewans was greatly heightened by the 
slaughter and cooking of several of their Chiefs by the enemy, and the 
war was waged with greater energy than ever. The Mbau party ap- 
proached very near the Mission Station, and a small town on that side 
of the river had to be vacated. Some foreigners lining near the Station 
fled across to Rewa, and the Missionary was strongly urged to do the 
same. His position was responsible and trying, placed as he was, with 
all the materials of his printing establishment and considerable prop- 
erty under his care, in houses easily burnt, surrounded by war, and 
not able to take counsel with his brother Missionary, who was within 
a few miles. Exposure to marauding parties, employed by the Mbau 
Chief, but not under his control ; and the jealous suspicions of some in 
Rewa, who considered the fence and house as offering a shelter for the 
enemy — made the risk of remaining very great. Loss of many things 
in effecting a removal was certain ; and a residence in the town of Rewa 
might be dangerous. It was, therefore, firmly resolved upon to remain 
with the property, and only run in the event of imminent peril. The 



350 FIJI AND THE FIJIANS. 

Missionary remarks : " The Heathen" — ay, and Christians too ! — " were 
quite astonished at our ease and apparent unconcern, while they re- 
mained in a state of constant terror, excitement, and alarm. ' I will 
say of the Lord, He is my fortress.' We trusted in our God, and were 
saved from repining ; and endeavoured to learn in whatever state we 
were therewith to be content." 

In August, 1844, the Missionary went, accompanied by his wife and 
children, in the " Triton's " boat to the District Meeting at Viwa. All 
were rejoiced in seeing the family alive and well, but wondered at their 
brother's firmness m resolving to continue in so dangerous a position. 
There was no probability of an end to the war for some time, and the 
destruction of Rewa and its people had been declared as the set purpose 
of Mbau. The roof of the Mission-house was also in a rotten state. 
In peace it had been difficult to get the thatching done ; now it was im- 
possible. Food was scarce, and becoming much more so. The Rewa 
Chiefs still clung to their gods, and still attended to the priests, though 
proved to be false, several of them having been killed after boastfully 
promising immediate victory. The King had also sent a request that 
there should be no more singing at the Christian worship, lest his gods 
should be offended. He had even gone so far as to order the fence 
round the Mission premises to be removed, lest it should serve as a 
shelter for the enemy. He repented, however, of this step, and stopped 
the order, expressing his regret that any of the fence had been injured. 

Under all these circumstances the District Meeting resolved that the 
Rewa Mission should, for the present, be abandoned, and the " Triton " 
was sent to effect the removal of the property to Yiwa as quickly as 
possible. Presents were given to the King and his brother to secure 
their permission, and the goods were removed successfully and without 
loss. Two Teachers, who were willing to remain, w^ere left in charge 
of the small band of Christians. 

Hitherto, Rewa, though -much the weaker, had been obstinate in 
keeping up the war, resting in the hope of assistance from Raivalita, 
their vas^i, who had engaged to kill his brother Thakombau, on condi- 
tion that Rewa should become tributary to him on his assuming the 
government of Mbau. Messengers were sent by night from him to 
Rewa, and it was even said that he had had a personal interview with 
the King and Ratu Nggara. Verani, of Yiwa, discovered this treachery, 
and sent a guard to his friend Thakombau, warning him of his danger. 
He, however, was slow to believe the news, and the crisis evidently 
came nearer, until it was clear that either he or Raivalita must die. 
He chose the latter alternative, and, by his father's permission, killed 



KEWA. 351 

his brother in the middle of 1846. This was a heavy blow to the 
Rewan Chiefs, who were hemmed in closely, in consequence of the 
revolt of Lokia, a town hard by, whence they were fired upon by the 
enemy. Their great hope and stay was gone, now that Raivalita was 
dead ; and, forced into submissive humility, they sued for peace. But 
the spirit of revenge was too strong at Mbau to allow the war to cease 
now that Rewa was weakened. The remembrance of the treacherous 
plot which had been so nearly accomplished was still fresh, and the 
sting was still felt of the many insulting messages sent by the enemy. 
Tlien, too, the assassination of Raivalita, the vasu to Rewa, would 
make any actual reconciliation very difficult. When, therefore, the 
Rewan ambassador came with overtures of peace, Thakombau secretly 
tampered with him and bought him over to aid in the overthrow of his 
master. The answer sent to the King of Rewa was, that on a certain 
day Thakombau would visit his town to receive the offering made in 
token of submission. On his arrival, the ambassador, with his party, 
was to fire the town and kill as many of the King's followers as he 
could, at the same time opening the gate to the Mbau warriors. Two 
Mbau canoes arrived first, and the Queen and her children were sent for 
to come on board. The King followed ; whereupon Thakombau or- 
dered him to return. He refused, being unconscious of the treachery 
of his visitor, and was instantly shot and clubbed before the eyes of his 
wife and children. The conspirators within set fire to the town and be- 
gan the massacre. The Mbau people were admitted, and carried on the 
work of destruction and plunder, their accomplices escaping by the use 
of a preconcerted watchword. Between three and four hundred per- 
sons perished that day, and among the slain were three children and one 
of the wives of Ratu Nggara, who was himself absent at a neighbour- 
ing town, where he was accustomed to spend the night to insure the 
fidelity of its inhabitants. On returning to Rewa, he saw the canoes 
and smoke, and at once fled in a canoe, and, though pursued, escaped 
to some hill towns which were friendly, and beyond the reach of Mbau 
or his brother Phillips. The body of the King was taken to Mbau and 
buried ignominiously, not a single person being strangled to place in the 
grave with it. 

About ten of the Christians fell in this war, and the Teacher fled 
for his life. He was lame, and had a wife and family of small children ; 
but all were mercifully kept from harm, though they had heard the 
sound of the clubs smashing the heads of the Rewans all round them. 
The wife of another Native Teacher was taken prisoner, but afterwards 
rescued. 



352 FIJI AND THE FIJIANS. 

Mbau was now filled with rejoicing. Phillips was named King of 
Rewa, and began at once to use his power by killing some who ha 
submitted to him since the massacre. But he was by no means securely 
placed. He had made many enemies, and his brother, the bold and 
spirited Eatu Nggara, though a fugitive, was no mean foe. From his 
mountain refuge, he sent offerings, begging for his life ; but he refused 
to leave his fastness and place himself in the power of those who had 
so lately been enraged at his escape, and who still thirsted for his bloods 
In the meantime he was not idle, but gathered about him many follow- 
ers, who attacked several towns. Growing stronger, he tried his power 
on a town near where Eewa had stood, and succeeded in taking it. At 
this juncture he formed an alliance with the large district of Nakelo, 
which was quarrelling with Mbau, and found himself still further 
strengthened by the arrival of many of his own people. On a fixed 
day, he gathered his forces on the site of Rewa, and rapidly put up a 
fence and a few huts, and proceeded at once to rebuild the town. While 
this was going on, the Missionaries received a message from Eatu 
Nggara's people, from which they learned that they were not forgotten, 
and further, that many of the late calamities were attributed to the 
rejection of the Gospel. 

On September 1st, 1847, the town was again burnt by the JSIbau 
people, and many were slain ; but Eatu Nggara once more escaped to 
the mountains. Some time afterwards, according to Fijian custom, 
Eewa was formally rebuilt by its destroyers, and Phillips again ap- 
pointed King, though he continued to reside at Nukui. The people 
generally were obedient to Mbau and their new King, but some held 
intercourse with Eatu Nggara in his exile, urging him to come and take 
the government. He, however, remained in the mountains, escaping 
several attempts made on his life, until the year 1851, when, finding 
himself strengthened by many adherents, he entered Eewa, was de- 
clared by the people to be their King, and set Mbau and his brother at 
defiance. The town was attacked again and again, but without success. 
The new King found his power established on a firmer basis, and re- 
ceived large stores of ammunition from foreign vessels for wliich he 
had procured supplies. 

Mr. Calvert, from Viwa, had visited Eatu Nggara duruig his exile, 
and tried hard to bring about the establishment of peace. He had also 
been constantly using his influence with the Mbau Chief to spare the 
life of his enemy. When Eatu Nggara returned to Eewa, the Mission- 
ary visited him and went across the ri er with him, to see Mrs. Cargill's 
grave at Zoar. In October, 1852, a Native Teacher was sent from 



EEWA. 353 

Viwa to watch over the interests of the Mission, until the time came 
for a Missionary to return to the Station. During the war, however 
the Eomish Priests had sent one of their number to Rewa, who had 
tried diligently to get a pledge from the new King that he would forbid 
the return of the Protestant Missionaries. This Priest was much 
troubled by the arrival of the Teacher, and begged the King to send 
him away. Ratu Nggara said he was afraid to do so, as the Teacher 
had been brought by an Englishman in a British ship of war. This, 
however, was not the case, as he had been sent in the Mission boat. 
The King was evidently glad to see him, and had now learned to value 
the presence and teaching of the Missionary, whom he wished to bring 
back once more. He said he had been to the Romish service, and had 
learned nothing, as they did not worship in a language he understood ; 
but from the Teacher, though only a native of Piji, he had received 
instruction, as he understood the language in which the service was 
conducted. It was evident that he thought the Priest might prove use- 
ful, as he had already received presents of muskets from him, and 
therefore, to avoid offence, pleaded fear as an excuse for keeping the 
Teacher. 

The Priests had been much annoyed by a rhyme, composed by a 
blind native youth, against Popery, but which they attributed to the 
Missionaries. They were also offended because some pictures, repre- 
senting the cruelties practised by Popish persecutors, had been shown 
to the natives. Exasperated by what had just happened at Rewa, Mr. 
Matthew, the superior Priest, appealed in two long letters to Sir J. 
Everard Home, of H.M.S. " Calliope," who had observed, on visiting 
Rewa, that the Priests showed but little concern about the war and 
cannibalism by which they were surrounded. The object of the letters 
was to complain of the Wesley an Missionaries, and beg that the Teacher 
might be removed. Sir Everard's replies to these letters were printed 
in full in the " Wesleyan Missionary Notices fOr May, 1853," Among 
other things he wrote :- — 

" I must beg to say that the "Wesleyan Missionary Society is a body of the highest 
respectability, and the work which their Missionaries have to do, and the manner in 
which they have done it, do them the greatest honour as individual Christians, and is 
one of the greatest glories of the nation to which they belong. I have myself seen 
much of the eflFect of their labours, and I write in full conviction of the truth of what I 
say. I am perfectly convinced that the natives have never been tauglit to treat any per- 
son ill ; but that it is the duty of all teachers of religion to explain fully the doctrines 
they have to inculcate 

" The "Wesleyan Methodists never taught the natives to refuse a landing to the Mis- 
sionaries of any other religion ; it is more than they would dare to do ; but they teach 
the natives to read and to think, after which they put the Scripture, fully translated, into 



354: FIJI Als^D THE FIJIANS/ 

their hands, and explain it to them, and they judge for themselves which to receive or tc 
refuse ; their own reason is the guide, and I cannot attempt to control their choice 

" Respecting the pictures representing the horrors of the Inquisition, now most hap- 
pily abolished, because the minds of civilized men could no longer bear the existence of 
such abominations, I can have nothing to say, further than that they, as in duty bound, 
did show the extent to which the corruptions of the Christian religion, when turned 
from its straight and simple course, could go, as all history can testify ; and myself, with 
several officers of this ship, saw exposed in the houses of the Priests at Tongatabu pic- 
tures representing a tree, from the branches of which all who did not adhere to the 
Popish Church were represented as falling into hell-fire, — a most false doctrine to teach, 
and dreadful, accordingly, to the teachers of it. 

** With respect to the garments worn by the Clergy, which are complained of as 
being treated as absurd, it is impossible to control men's minds as to what is absurd, or 
what is serious ; the natives of all countries, civilized or barbarous, will form their opin- 
ions upon such matters. 

" In conclusion, you wish me to assist you in these difficulties. From the Missionaries 
of the Protestant religion, so far as I have ever seen, you have received no obstruction ; 
both religions, the Protestant and Roman Catholic, have got their own light to show, and 
must take their own mode of showing it, according to the doctrine of the Churches they 
abide by. I can by no means interfere in the matter ; the road is open for the exercise 
of the exertions of all well-intentioned men, clerical or secular. The Church of England 
has its Missionaries ; but they do not interfere with those sent out by the Society of the 
Wesleyaus, (differing only from the mother Church in discipline, not in doctrine,) that 
they may not produce confusion or uncertainty and doubt in the minds of those they go 
to teach. The world is large enough, and it would tend far more to the progress of the 
Christian religion if the Ministers of the Church of Rome, which diflers from all other 
churches both in doctrine and discipline, would confine their labours to the natives of 
those places which have not yet been open to Christianity 

" I can only state that I have not even seen, or ever before heard of, the Native 
Teacher you complain of; and in matters of this nature I have nothing to do. My duty 
extends no farther than the support and protection of the British subjects settled in these 
islands, for the advancement of religion and commerce. The "Wesleyan Methodists have 
nothing whatever to do with wars, except to use their best exertions to prevent them ; 
and when that is impossible, they retire until they are over, when they return to their 
former duties. The Chiefs well know that they have the power to receive or exclude any 
foreigners who may desire to settle amongst them. I can have no idea that you have 
any reason to fear the calumnies of the Native Teacher ; the time of those people is, 
I believe, entirely taken up by their care of the Protestant natives under their instruc- 
tion : nor did I ever before hear that there was the slightest occasion to fear the perse- 
cution of a Wesleyan Methodist. 

" With respect to the questions which you have asked me, as to whether, in my 
opinion, yourself or a Native Teacher is best fitted to forward civilization and religion, 
and should the preference be given to the Native Teacher, where in Fiji you could estab- 
lish yourself, I must decline giving any opinion upon such subjects ; nor can I in any 
way interfere with the Chief of Rewa, to cause the removal of any Protestant Teacher 
whatever." 

Ratu Nggara was now too firmly established to be easily over- 
thrown. Phillips, after a sottish and licentious life, died at Nnkui, and 
was buried at Mbau, his chief wife being strangled at his funeral. 
Many towns which had fallen away from Rewa during the war, now 
gave in their allegiance to the new King. Another event which greatly 
c.nfirmed his power, was the arri\al of some Chiefs who had fled from 



EEWA. 355 

Mbau, and who were followed by Mara, the vasu to Lakemha. These 
Chiefs secured the alliance of the two important towns of Kamba and 
Thautata, and several smaller towns, all very near to Mbau, against 
which the tide of victory was strongly turned. Thakombau had also 
involved himself in difficulties by the purchase of two foreign vessels, 
to pay for which he had to levy a tribute, which his people refused to 
bring. His ammunition stores, also, had got very low, and a magazine 
of powder was lost by the revolt of Kamba. The sails of his large 
schooner were taken, whereby she was disabled when most needed. 
His fast sailing canoe and his stock of pigs were lost at the same time. 
The whites, too, had become his enemies, and Thakombau was worn 
down and humbled. 

In Kamba were several of Thakombau's Tongan carpenters, who 
were removed to Rewa. These were Christians, and had been joined 
by a number of Fijians. This fact, and the present stability of affairs 
at Rewa, made the Missionaries once more bestir themselves to re-oc- 
cupy the Station. They were the more anxious to do this, that they 
might gain safe access to the island of Kandavu, which was re-opened 
to their labours. A deputation went from the District Meeting, held at 
Viwa, August, 1854, to inform the Rewa Chiefs that the Missionaries 
were disposed to resume their work, according to a promise they had 
given on leaving. Ratu Nggara kindly and readily gave up a large and 
good house, built for the accommodation of strangers, as a residence for 
the Missionary. Mr. Moore was appointed to Rewa, where he arrived 
from Mbau early in September. He found that the Romish Priest had 
made but small progress, his followers being very few, and of a ques- 
tionable kind, having at their head the man who had so traitorously sold 
Rewa to Mbau when it was first destroyed. But the difficulty of the 
Mission was increased by the presence of this new element of opposition. 

In order that Mr. Moore's labours might be extended, he was 
provided with a light boat, suitable for the river, and that could be 
rowed well by two men. It was hoped that a free intercourse would 
be kept up between the Missionaries at Viwa and Mr. Moore ; but the 
journey was found dangerous. Mr. Moore and Mr. Lyth, when passing 
Kamba, were chased by canoes, and fired at by about twenty muskets, 
the Kambans mistaking their boat for a small canoe from Mbau, for 
which they were lying in wait. 

It was thought better that the new Mission Station should be on the 
same side of the river as the town ; and the King kindly offered ground 
for the purpose, on a higher level, where there would be no danger of 
suffering again from a flood. An American Consul, having returned 



356 FIJI a:nd the fijians. 

home, had left an old house containing a few articles in the charge of 
the French Priest. This site the King gave to Mr. Moore, replying to 
the Priest's objections, that the place did not belong to the Consul ; 
and, should he ever return, another should be given him. The bound- 
aries of the Mission premises were marked out by the King, and stakes 
put do^vn. In the night the stakes were moved, which being told to the 
Kmg, he went and took them up, plantmg them outside the former 
boundary, and said : " If there be any more trouble about this, I shall 
burn that house " (pointing to one near, in which a friend of the French 
Priest resided) " down, and all the land beyond it shall belong to Mr. 
Moore. The Priest is unkind to me. He was ill-treated at Mbau and 
Viwa, and sent away, and has been kindly treated and received by me ; 
and now, in repayment, is turning upon me who took him in when all 
refused to have him." 

Koroi Euvulo, one of the Mbau Chiefs, and the husband of Lydia 
Vatea,* a man to whom Ratu Nggara owed much assistance, urged him 
strongly to become Christian, and then carry on the war. This the 
King refused, sayingj " If we all lotu, we must give up fighting ; as it 
will not do to pray to the same God, and fight with each other." 

In September a skirmish took place, in which several Rewans were 
killed, and their bodies taken to Mbau. Tlie Chief, Thakombau, had 
already become so far influenced by Christianity as to forbid the eatiug 
of human flesh, and therefore sent these bodies to be left opposite a 
town belonging to Rewa, that they might be fetched in and buried by 
their friends. Mr. Moore was in Mbau at the time, and, on his return 
to Rewa immediately after, told the circumstance to the people there. 
He was contradicted, especially by Ra Ngata, the Nakelo Chief, who 
said, " At Mbau live the eaters of human bodies ; and none were ever 
taken there and returned." When the INIissionary's report was found 
to be true, the people were bewildered with astonishment. But no 
change had taken place in the purpose of Ratu Nggara, who was bent 
on full revenge. He was very confident of success ; and sent messages 
to the Missionary at Mbau to remove from the island, as the time was 
at hand when the town would be burnt, Thakombau eaten, and many 
killed ; and he was not sure that he could restrain hordes of warriors, 
flushed with success, from ransacking the Mission Premises, and endan- 
gering the lives of the inmates. Tliis messenger was properly dis- 
regarded by the servant of the Lord, who was resolved to stay at his 
post, where he saw very cheering success in the midst of great danger 
and trial. 

* Va7i-ia-ah, the Feejeean Princess. By tlio Eev. Joseph Waterhouse. London : Mason. 



EEWA. 357 

In November, the Rewa King, who had boldly declared to Sir 
Everard Home and others his set purpose to eat Thakombau, said 
thoughtfully, " If Thakombau be truly Christian, we shall not get him ; 
if he be a hypocrite, his Christianity will only be fuel to fire." Early 
in the next month, Ratu Nggara's spirit rose higher as he received the 
allegiance of many more towns near to Mbau, from which they had 
revolted. He was still kind to the Missionary, but less patient of 
reproof and instruction as the accomplishment of his bloody purpose 
seemed near. The example set by Mbau, in returning the bodies of 
the slain, had not been quite lost on the Rewans, and Mr. Moore 
succeeded in begging several corpses for burial. One day he went thus 
to ask for the body of a Kiuvan, but was kept waiting three hours by 
the King and Chiefs. Among other things, the King said, " You continue 
to trouble us to give up bodies, which are not costless, but obtained for 
us by giving muskets, powder, and whales' teeth. The only return for 
our property is to eat the bodies we get, of which you want to deprive 
us. At your request, we shall give it to you ; but you ought to be afc 
part expense of the war in consideration, and I am now ready to enter 
into an engagement with you to that effect. You speak to me of your 
God. I know Him not. You say He is a spirit. I cannot tell that. 
Only, this I know, your religion fails. Thakombau has lotued ; ever 
since, he has continued to go down, and nothing at all is gained by him ; 
and neither you nor your religion can screen him ! Protect him, if you 
can ! If I have not his scalp here before me, do you then inquire of 
me ! " In spite of this manifestation of bad feeling, the faithful Mis- 
sionary continued to preach the Gospel to the King, whose mind was 
evidently greatly agitated, being tossed between his thirst for vengeance 
and his strong convictions of good. But the bad influence prevailed, 
and Mr. Moore, though kindly treated, found his teachings less regarded 
than ever. The Vunivalu, Thakombau, who was advancing well in the 
practice of Christianity, as was evident from his prohibition of canni- 
balism, and mercy shown to prisoners of war, sent repeated messages 
to Ratu Nggara, urging the restoration of peace, and pointing out the 
disastrous effects of the present quarrel. He also acknowledged the 
'evil of his own past life, and invited the Rewan King to embrace the 
religion of the Gospel. All these communications met with contemp- 
tuous refusal, and Ratu Nggara boldly defied the God of the Christians 
to save Mbau from fire, or its master from being clubbed and eaten by 
the warriors of Rewa. Impatient of delay he upbraided his priest swith 
the falseness of their predictions of speedy victory. They alleged as a 
reason the ruinous state of several temples. The temples were accord- 



358 FIJI AIST) THE riJIANS. 

ingly rebuilt, and plentiful sacrifices offered. The beating of the 
lotu-drum. was forbidden, and the Christian worship might no longer 
be celebrated in the usual place, lest the gods of Rewa should be made 
angry. The priests professed themselves satisfied, and promised full 
success. Every effort, in the way of religious observance and warlike 
preparation, was being made for the overthrow of Mbau, when the 
principal mover in it fell sick. But in his sickness Ratu Nggara 
continued to harden his heart, and on the 26th of January, 1855, died 
of dysentery, and was buried in one of the new temples, at the building 
of which the priests had promised him dead bodies in abundance. The 
Missionary was encouraged by finding that the influence of Christianity 
was already so great that, in answer to his appeal only one woman was 
strangled at the funeral of the chief 

Some Rewa towns were now willing at once to turn to Mbau ; but 
Thakombau declined the offer, being anxious to secure peace at once. 
He therefore sent a messenger to the Rewa Chiefs, who consented to 
the termination of the war. But much bad and angry feeling still ex- 
isted. Many were averse to peace, and Mr. Moore was suspected of 
having given the late King poison in his medicine. Still the peace was 
formally ratified, and on the 9th of February the peace-offering was 
received at Mbau with beating of drums, flags flying, and every demon- 
stration of rejoicing. At midnight Mr. Moore was awakened by the 
crackling of fire in the adjoining house. Mrs. ^loore and the children 
were hurried out in their nmht clothes to a small dwellincr near. The 
people gathered in great numbers, and there was much excitement. 
Mr. Moore called out to them to take what goods they could get. 
This was well thought of; for they set eagerly to work to carry off the 
property, and, as was found out afterwards, were thus diverted from 
their object of destroying the Missionary and his family. One man, it 
was said, lifted his club to kill Mrs. Moore, but was prevented by a 
Rewan. The Mission family, midressed as they were, hastened off to 
Mbau for shelter. Having put his wife and children in safety, Mr. 
Moore returned at once to Rewa, where his presence was much needed, 
and where, in the midst of danger and loss, he continued to persevere 
in his work. A great deal of his property was consumed in the fire,' 
and the natives had stolen the rest, a few empty boxes that could not 
be easily hidden being returned by command of the Chiefs. 

The establishment of peace had been greatly helped by the fact that 
the late King, during his last hours, was speechless, and therefore unable 
to leave the customary charges of revenge which are always considered 
so binding. Many, too, who had become somewhat influenced by 



EEWA. 359 

Cliristianity, were anxious for the war to cease, as the late destruction of 
Mr. Moore's house and property led them to fear that they should lose 
their Missionary. But the troubles of Rewa were not yet ended. Mara, 
of Mbau, the reputed brother of Thakombau, had long been using his 
influence in favour of Rewa. He was absent at Ratu Nggara's death, 
and, on his return, strongly condemned the peace which had been made. 
The furtherance of his own private plans, made direct hostility to Mbau 
desirable, and he accordingly gathered and excited, with all diligence, the 
feelings of unallayed revenge, which yet existed among some of the 
Rewans. Assuming the conduct of a new war, which, he boasted, was 
to be carried on with more energy than any before, Mara found himself 
at the head of a large party in Rewa, while he retained all the revolted 
Mbau towns, and hoped to be able to gain over the powerful tribe of 
the fishermen at Mbau. His position was also greatly strengthened by 
the allegiance of the island of Ovalau and the whites who resided there. 

At this crisis, on the 24th of March, King George, of the Friendly 
Islands, arrived in Fiji, with thirty-nine canoes, to visit Thakombau, 
and take away the large canoe, " Ra ]\Iarama," which was given to him 
on his way through Fiji to the colony with the Rev. R. Young. It was 
rumoured at Ovalau that King George intended to attack the island, 
because of its revolt from Mbau, and to avenge the murder of the 
Christian Chief, Elijah Verani ; and the people had orders from Mara 
to prevent the landing of any Tongans who might approach their shore. 
Before the Tongan King's arrival at Mbau, a messenger from that place 
was sent to him, requesting him to stay over the Sabbath at the neigh- 
bouring island of Moturiki, in order that full preparations might be 
made at Mbau for a stately reception. 

Having been requested by the French Governor of Tahiti to pay 
kind attention to the French Priests on the occasion of his \dsitto Fiji, 
and being intrusted with letters from the Priests in the Friendly Islands 
to those in Fiji, King George availed himself of the opportunity afforded 
by his stay at Moturiki, to comply with the request of the Governor of 
Tahiti, and to effect an early delivery of the letters, by sending the 
smallest of his canoes, with twenty persons on board, to the French 
Priests at Ovalau. At the same time he sent a bundle of Tonga kava 
and a whale's tooth to the King of Le\^ka, as a token of his friendly 
feeling, expressing his pleasure in hearing that the King of Levuka had 
become Christian. This Tui Levuka, Mr. Binner, the JMission School- 
master, and the white colonists, having heard of the arrival in Fiji of the 
Tongans, had held a consultation with reference to the i umours of hos- 
tility which were prevalent ; and Tui Levuka had, with the full approval 



360 FIJI AXD THE njIAXS. 

of the white colonists, resolved that, should King George send one or 
two of his canoes to Ovalau, they should be received with all respect 
and hospitality, as it would be evident that no hostility was meant 
When the canoe of Tongans neared the town of Totongo, where the priests 
resided, they took in sail and sculled to the shore, where a great num- 
ber of natives with some whites and half-castes, were collected. As 
they were about to anchor, and before they attempted to land, a Levuka 
man, by order of the Qiief of the Mountaineers, fired on the Tongans. 
Two half-castes, and a Ngau man, who lived with the King, also fired. 
Just then came Tui Levuka in great haste, having heard of the approach 
of the canoe, and, calling, on his way, on Mr. Burner and the Tongan 
Teacher, Paula Vea, urged them to pull off to the canoe and prevent its 
cominof nearer. The Kino; rushed into the water and drove the natives 
away, or more mischief would have been done. As it was, the o^vner 
of the canoe, Tawaki, a Chief of high rank, and owner of another large 
canoe in the fleet, was mortally wounded. Another man had his hand 
injured. Mr. Binner and Paula reached the Tongans as they were 
sculling from the shore. Tliey took Paula on board, and gave the 
Priests' letters into the care of Mr. Binner, and then made sail for the 
open sea, to avoid Mara's canoe, wliich was near an opening of the reef. 
On' arriving at Moturiki, poor Tawaki died of his wounds, and King 
George set oflT at once with his fleet to Mbau, that he might bury the 
Chief there. 

The Tongan King came to Fiji with the intention of actmg as medi- 
ator between the contending parties. But this attack on his people at 
Ovalau, while on a friendly mission, was likely to involve him in war. 
Three towns near ]Mbau were in revolt, and their inhabitants were con- 
stantly making oflensive and threatening demonstrations. "Withiji six 
miles was the large town of Kamba, the rendezvous of the renegade 
Mbauans, with Mara at their head, who was known to be the cause of 
the outrage at Ovalau. He had also presented oflferings to the Chiefs 
in the Windward Islands, urging them to take up arms against the Ton- 
gan residents among them. 

Seeing that the only way of averting the calamity of the Tongans 
engaging in the war, was to get Mara to sue for peace, Mr. Calvert 
begged King George to send a messenger to him. Mara replied that, 
on account of Tawaki's death, he was ashamed to meet the King, at 
the same time desiring him not to meddle in the aflJair. x\gain Mr. 
Calvert begged George to -send a Tongan messenger ; but he refused, 
referring to the affliir at Ovalau, which he justly attributed to Mara. 
!Mr. Calvert knew that the custom of the Tonojans was to fight for the 



KEWA. 361 

Chief they might be visiting, and was certain that, after the injury they 
had themselves suffered, there was no chance of peace, unless the rebel 
]\Iara could be brought to submit. The Missionary therefore went to 
the Chief of the Mbau fishermen, and desired him to try to persuade 
Mara to come to terms of peace, by representing that he would other- 
wise involve the Tongans, himself, and others, indeed the principal part 
of Fiji, in a most fearful and destructive war ; that, if the Tongans once 
attacked Kamba, they would unquestionably take it, even at the sacri- 
fice of a thousand persons, and by years of siege, if necessary ; and that 
he knew King George to be a man of resolute purpose, who would carry 
through what he commenced, if his life was spared. This message and 
request were intrusted to a principal man among the fishermen. Mara 
absolutely refused to yield ; and boasted strongly of the utter impossibil- 
ity of Kamba being taken by Tongans. He asked if they were stones. 
He pointed at a Chief from each of two populous and warlike districts, 
— ^Iburetu and Xakelo, — as the representatives of a great number of 
the best Fijian fighting men whom he had in the town. He said he 
also had twenty fi'om each of several towns ; that they had laid in great 
store of provisions ; and he boasted that no Tongan should be able to 
stand on any ground about Kamba. " If," said he, " they build a fence 
on the adjoining island, there they will be able to remain; but to come 
to Kamba will be certain death." It became clear that the collision 
could not be prevented ; and King George and his Chiefs resolved to 
join Thakombau, the Vunivalu, in the war. 

It was proposed to King George that a meeting should be held for 
prayer, previous to going to war. At six in the morning, on the 2nd 
of April, an immense number attended. The large strangers' house was 
full, and manv were outside. The Kin^ conducted the meetins^. About 
sixteen persons engaged in prayer. It was a time long to be remem- 
bered. They earnestly and powerfidly interceded with the Lord to 
guide them aright, to prevent them from doing evil, to aid them in that 
which would be for His glory and the benefit of Fiji : they pleaded for 
forgiveness of past offences, and for blessings and salvation on Tonga 
and Fiji. The Missionaries afterwards waited on the King, and re- 
quested that he would prevent the destruction of life as far as possible. 
That, he said, he intended to do. He regretted the necessity for war, 
but considered it to be a duty to resent the conduct of the Fijians, and 
especially of Mara ; and he believed that, were the case passed over, 
Tongans in small numbers would not hereafter be safe in Fiji. Pre- 
vious to determinmg on war, he had ordered the Chiefs of the three 
groups of the Friendly Islands to assemble separately, and consider the 



862 FIJI AXD THE njIAls^S. 

case. They were all of one mind on the subject. He said that he in- 
tended to fence Kamba in, and, having subdued them by starvation, 
would, without killing any, bring them to the Yunivalu, who might act 
as he deemed right towards his o^ti rebellious subjects. He considered 
that his arrival at this time was opportune, and that the Lord might 
use him to deliver the oppressed ; and he hoped that the distractions of 
Fiji might speedily subside, and a better state of affairs be permanently 
established. Tlie Queen was preparing to accompany her husband, and 
Mr. Calvert begged her to remain at home with the women and chil- 
dren and old people. The King backed this request, but without avail. 
He himself was strongly urged not to expose himself in the front of the 
battle, as had been his custom. 

On the ord of April, the Tongan fleet passed Kamba on their way to 
Kiuva, where they were to join the Vunivalu, with his Fijian army. 
They remained there till the 7th, when the whole force, numbering 
above a thousand Fijians, and two thousand Tongans, proceeded to 
Kamba. This place, with the smaller town of Koroi Thumu, stood on 
a promontory, across the inland base of which a fortified fence was 
erected. Tlie Fijian army went inland to attack this long fence, while 
George and the Yunivalu went with the rest to effect a landing on the 
north within the enclosure, opposite to Koroi Thumu. Here they met 
with resistance, and one of their number was shot and fell into the sea. 
When the forces had landed, George took a company to cut do^vn trees 
for the erection offences, but, in the meantime, some of his people were 
shot and clubbed, and their bodies dragged into the town to be eaten ; 
whereupon, without waiting for orders, the Tongans rushed forward, 
and stormed Koroi Thumu, destroying the toAvn with fire. The rebels 
who were protecting the long fence against the Fijians, seeing that the 
smaller to^vn was taken, took shelter within Kamba, against which the 
united forces now proceeded. Already the bodies of six Tongans (one 
a Chief) had been laid before the heathen temples of the town, as offer- 
ings to their gods, all of whose priests had promised that the Tongans 
should be destroyed, so that there should not be any left to take their 
canoes back to Tonga. The death-drum beat loud inside the town, the 
Kambans rejoicing over the bodies of the Tongans, and keeping up a 
brisk fire on the approaching army. The Tongans dashed on, passing 
by their killed and wounded, speedily made a breach in the fence, and 
forced their way inside the town. Mara, and upwards of a hundred of 
his valiant men, of whom he had boasted so much, had made their 
escape ; they ran over the sharp shells on the reef, and swam across to 
the three towns which had espoused their cause. When Mara saw the 



EETVA. 363 

Teacher, he said, " Ay, Aquila, your spirit is still in you, because you 
have not seen them. The man is a fool who fights with Tongans. I 
fired on them twenty or thirty times ; but all we could do was of no 
avail. They rushed on impetuously. They are gods, and not men ! " 

But little resistance was offered after the taking of the town. Many 
prisoners were taken by the Friendly Islanders and their lives spared. 
The Fijian army killed a great number of men, women, and children, 
making the entire loss of the enemy about one hundred and eighty. 
Fourteen Tongans were killed, and about the same number wounded. 
The lotu people were assembled in the town with their Teacher, and a 
rebel Mbau Chief, named Koroi Ravulo, and were all spared. Two hun- 
dred prisoners were given up to the Vunivalu, and all pardoned, though 
some, when tried, were found well worthy of death. Many desired the 
death of Koroi Eavulo, but even he was set free, and the rest were de- 
tained at Mbau merely until their own town should be rebuilt. 

On the day of the fall of Kamba, the hopes of the rebels were 
brought low. In Thautata, their nearest town, they had been very in- 
solent, calling out that they were anxious for the attack on Kamba to 
take place, as their firewood with which they intended to cook the Ton- 
gans was getting rotten. But when they saw the smoke rise from 
Kamba, the Thautatans lowered their flag, and escaped, together with 
the people of Vatoa and Waithoka, up the river to Mburetu. One of 
the fugitives was taken and killed, and only saved from the oven by the 
prompt interference of Mr. "Waterhouse. Mara passed, on his flight, 
through Mburetu and other rebel towns, but feared to stay, being anx- 
ious to get to his white friends at Ovalau. Not being able to secure a 
canoe, he crossed inland at the back of Viwa, and got to the coast on 
the other side of that town, where he succeeded in getting off with a few 
of his party, promising to return on the following day, a promise which, 
it need scarcely be said, he never intended to keep. 

Messengers were sent from Mbau to Nakelo, the head of one of the 
revolted districts, informing the old King that his son and ten of his 
people, who ha^ been taken in the war, were safe at Mbau, and should 
be at once given up. The King himself went to Mbau with an ambas- 
sador who had been sent thence to Mburetu, and begged for peace 1( r 
that district as well as his own. Offerings of peace were also brought 
in from several other towns, and all were accepted, so that Mbau, which 
had so long been agitated with war, was full of mirth and gaiety with 
the beating of drums and other demonstrations of joy. 

By this time, Mr. Moore had managed to get a small house built at 
Rewa, and now took Mrs. Moore and the children back to the scene of 
24 



364 FIJI AOT) THE FIJIAifS. 

their former escape and sufferiDg. A larger house was in progress, and 
the Missionaries at the various Stations contributed of their own stores 
and furniture, to replace something of their brother's and sister's loss. 
This loss had been very heavy, and that, too, on a Station of peculiar 
hardship and difficulty, where the Missionary and his family needed 
every possible mitigation of their suffering. It was hoped that in the 
Australasian colonies and in England Mr. Moore's case would have 
excited active sympathy, leading to relief; but this hope has not been 
realized to any extent. 

Before King George left Fiji, he accompanied Thakombau on a visit 
to Eewa and Kandavu. The following account of this visit was com- 
municated to the General Secretaries by Mr. Calvert : — 

" On the 11th of May, King George and all his party, accompanied by the Yunivalu 
in his own canoe, left Mbau for Rewa and Kandavu. At Mr. Moore's request, I went to 
Rewa with them, sailing in George's new large canoe, — perhaps the largest in the 
world, — which had been presented to him by the Yunivalu. There were about a hun- 
dred and forty persons on board. We went up the river. King George superintended 
all the movements, and worked himself at everything, keeping all actively in motion. 
He is certainly an extraordinary man. 

" At Mburetu we stayed a short time for food, which waited our arrival. The Yuni- 
valu went on shore to the Chiefs house. The Chiefs again presented whales' teeth, beg- 
ging that past offences might be forgiven ; and were well received. The Yunivalu had 
for years been much chagrined for having been shot at when on a peaceful visit to this 
place. I had the satisfaction to see him shake hands with the two principal men. He 
desired them all to become Christians, and asked me to address them. We returned on 
board, and proceeded up the river until we came opposite Xakelo, where we anchored 
for the nigbt. The King himself provided me a comfortable place for the night on the 
canoe ; and he gave out a verse and prayed. Early the following morning I visited the 
town of Nakelo. Some food was brought to the canoes ; and an immense heap, which 
had been piled ready for us at a distance from the river up which we passed, was fetched 
by parties from each canoe. The canal through which we passed, cut by a former King 
of Rewa, was shallow ; but at high water, the tide making the whole length of the river, 
it was sufficiently deep for the largest canoes. In times of war this canal is closed by a 
fence made of large trees. The old King of Nakelo came on board the Yunivalu's canoe, 
and went with us to Rewa. On our way they took ou board the various canoes a pile of 
many thousands of sticks of sugar-cane, which had been brought by the people of Toka- 
toka to the river side ; also several cooked pigs, and other food. Forty large canoes, 
with long streamers from the mast-head, being propelled up the river, was a rare sight. 
This river, with its various branches, will answer well, when this extensive and fertile 
district shall be properly cultivated, for the conveyance of produce to vessels from the 
colonies. War being ended, and Christianity established, I doubt not but the industry 
of these natives will be encouraged to supply pigs, yams, timber, tobacco, coffee, cotton, 
cocoa-nut oil, and other articles, for the colonial maz'kets. Hitherto there have been but 
short seasons of peace between Nakelo and Tokatoka. We had Chiefs from both dis- 
tricts on board the Yunivalu's canoe, they being again on friendly terms, and very com- 
fortable together. 

" We spent the Sabbath at Rewa. The Tongans held their services in the two large 
houses which they occupied ; and we assembled in the open air with the Yunivalu and 
the Rewa people, on a spot saci-ed in the past days of Heathenism. The sight was most 



jp EE^A. 365 

gratifying, — the change is immenselr great. TVe were in the vicinity of the oven used 
for cooking the Mbauans. Instead of hating, fighting, and devouring each other, as they 
have been for the last ten years, they are now worshipping the true and living and life- 
giving God together. This is the Lord's doing, and it is marvellous in our eyes. I and 
Mr. Moore called at the large house occupied by King George, to see the Queen, but 
could not see either of them. Class-meetings were being held in various parts of the 
house ; and one company I observed outside, assembled on a small hill for the same 
purpose. 

" On the Monday very large quantities of cooked food were brought from the towns 
subject to Rewa. From one district the row of cooked taro was thirty-three yards long, 
and two feet square. It was held in by a lining of sail-mats, which were supported by 
posts, entirely covered with small sinnet. King George gave to Mr. Moore and me, as 
our portion, a live turtle, the best cooked pig, a large basket of taro, and one of yams. 
At King George's request. Chiefs who had been connected with the war now ended, were 
assembled from every part ; both those who had joined with Rewa, and those who had 
supported Mbau : to whom the decree of peace was delivered for them sacredly to keep. 
The punishment of any transgression was thus announced : ' Any town offending by 
taking any steps towards war will be considered the enemy of all, and will be liable to 
chastisement by the combined powers of Mbau and Rewa.' 

" King George had stated to me at Mbau his intention of making inquiry about the 
destruction of the Mission premises at Rewa. In the evening, he met the Rewa Chiefs 
on the subject. They wished to ward off" inquiry, but proinised to collect what they 
could of property which had been taken away on the night of the fire, and retained. The 
case is to be inquired into on the return of the fleet from Kandavu, when it is also ar- 
ranged that persons from all the towns round about are to assemble on the Sabbath, and 
some from each place are publicly to renounce Heathenism. But it appears the people 
are not disposed to wait ; for two hundred and fifty have already followed their Chiefs 
and become Christian in the Nakelo district, and Chiefs of other towns have already 
begun to worship God. The fact is, the people generally are tired of war, and of pre- 
senting offerings to that which has obviously been of no manner of use, but a burden 
and cause of evil to them ; and they are desirous of adopting the religion of which they 
have long heard, talked, and thought, and which they believe to be true and useful. 

" On the 15th the fleet sailed early for Kandavu, and I returned home, regretting 
that I could not accompany them without neglecting the printing, and risking being 
absent on the arrival of the ' Wesley.' In my way, I called again at Mburetu, and there saw_ 
the most splendid temple that I have met with. It was finished three days before Kamba 
was taken. The gods of Mburetu are much trusted in : credence is generally given to 
the oracle tliere. They are reputed as having always screened Mburetu from every 
attack. A Chief of the place said to me, ' The lotu is true ; or Kamba would not have 
been taken.' At Xakelo, also, I found a new temple. There, too, I met with a Chief 
from another town who said that all their gods and priests were liars ; for they had all 
promised that Kamba should be secure, and the Tongans killed. The people say, ' We 
thought and felt that Kamba would be destroyed, and that we should be killed ; but the 
gods and priests pledged our safety and victory.' Having heard all that the Heathen 
priests had promised, Mara went to our Teacher at Kamba, and asked him what party 
would prevail. The Teacher shrewdly replied, * The party that is right with God.' 
* Ay,' said Mara, * that is our party, for we have not done anything against Christianity ; 
whereas, the Tongans are wrong by fighting in Fiji ; ' and he went and encouraged the 
people, by stating that the Teacher had said they would be successful. It is evident 
that the most important results depended upon the success or failure of the Tongans at 
Kamba 

" The great diflSculty now is want of native help. The demand is so great and sud- 
den, that we are completely in a fix. When Mbau became Christian, we wrote to the 



366 FIJI AND THE FIJIANS. 

Friendly Islands, desiring thirty Local Preachers ; and to Lakemba for the same number. 
From the former we have received four, and from the latter seven ; but what are they 
among so many islands, districts, and towns, that are all now crying out for help,— 
places where there is not any person who knows how to pray or teach anything in re- 
ligion ? It is most distressing to receive earnest applications for Teachers, without being 
able to supply even one. At the large and populous island of Kandavu, persons have 
lotued at twenty-one towns. When lately visited, the number was upwards of seven 
hundred ; and it is probable that soon there will be several thousands professedly Chris- 
tian, on that island of nearly one hundred towns ; and to it Mr. Moore can supply only 
four persons for the work. At Mbau we applied to King George for a canoe to take 
letters to Lakemba, again pressing our earnest demands for much help. The case of 
taking our letters was easily met, as one of his canoes was shortly to sail to Lakemba, in 
order to be employed by Tui Nayau in conve3'ing property to Lakemba from his outer 
island. At Rewa, I again called upon King George, and told him that calls for imme- 
diate help were perplexingly numerous and urgent, and that, if men were granted from 
Lakemba, I feared there would be no conveyance for them. He promptly decided, 
though the property to be collected by the canoe was for himself, and said, ' Of what im- 
portance can attention to Tui Nayau's commands be, when compared with the obtaining 
of Teaehers when they are so much needed ? The canoe shall return direct with Teach- 
ers.' He had already shown that his heart is in the work of God, when I met the Local 
Preachers and Class Leaders, about eighty in number, who are now with him from the 
Friendly Islands. On that occasion I had urged them to vigilant attention to their own 
souls, and to those who are under their care, and laid before them the case of Fiji. He 
then spoke out plainly, saying, that only a want of love to souls kept them back, as there 
were numbers of Local Preachers in Tonga whose services were not required there. He 
was also very kind in bringing many things from Yiwa to Rewa to meet Mr. Moore's 
present wants." 

The old King of Nakelo, who became nominally Christian on going 
to Mbau after the taking of Kamba, had not great influence in his 
powerful district. His two eldest sons, who ruled the people and town, 
were divided, one having been fighting on the side of Mbau, and each 
scheming to get the other slain. They had not become reconciled. Ra 
Ngata, the ruling Chief, who resided with his father, had rendered the 
most powerful aid to Rewa, and had defied successfully all the energy 
and treachery of Mbau at the time of its greatest power. Mara and 
the people of Ovalau, backed by the whites, were still at war with Mbau. 
Ra Ngata might fear lest his brother should still be encouraged by 
Mbau to kill him : he might be stout-hearted, and disposed to stand out 
against Mbau with Mara : but the sparing of a younger brother, friends, 
and people, when Kamba was taken, had made an impression on his 
mind. While he was pondering over this pleasing occurrence, Mr. 
Moore and his family, on their way back to Rewa from Mbau, were 
compelled by the tide and current in the river to stay at Nakelo. It 
was rather doubtful whether they would be safe with Ra Ngata. The 
canoe-men, and Missionary too, were far from desiring to remain there : 
and it was a most severe trial to Mrs. Moore, who was not well.* Ra 

♦ Mrs. Moore wrote as follows to Mrs. Calvert, on her arrival at Kewa : " "We spent one night 



EEWA. 367 

Ngata spent the evening ^Yith them. Mr. Moore conversed freely with 
him. He then begged to be visited on the following Sabbath, when he 
and some of his principal people would begin to worship God. Thus 
the detention at Nakelo for the night was the means of bringing about 
this satisfactory and most desirable result, removing the only cause of 
remaining anxiety between Rewa and Mbau. Mr. Moore went, accord- 
ing to appointment, when he found the Chief and several others dressed 
ready for worship. Ra Ngata afterwards told Mr. Calvert that when his 
brother and people, who were captured at Kamba, were spared and 
returned home at once, lotu and supplied with dresses, it quite overcame 
all his prejudices against the Vunivalu, Mbau, and the lottt, — he felt 
thoroughly ashamed, and then resolved to submit to the Chief and to 
the Lord. That act told much upon his mind, being far more powerful 
in convincing him of the real influence and excellence of Christianity 
than many sermons or conversations. Ra Ngata, not having seen the 
Vunivalu since the war, went from Nakelo very early on the morning 
of the 15th to have an interview ; but King George's usual despatch had 
caused the fleet to move off earlier than is customary in Fiji, so that 
Ra Ngata had well nigh been too late with his provision of sweet pud- 
dings and taro for the Vunivalu, whose canoe was being propelled down 
the river on his arrival. Ra Ngata, though a heavy man, walked 
nimbly with a light step that morning, exulting in the peace which was 
established, and, having sent the food by a small canoe, ran with Mr. 
Calvert along the bank of the river in order to get a word with the 
Vunivalu. Both were pleased to see each other, and, one from the 
canoe and the other from the bank, exchanged friendly words. The 
Vunivalu said cheerfully, " Good bye, Ra Ngata : we are ofl* to Kanda- 
Yu. Mr. Calvert, teach him about religion, and tell him to attend to it." 

at Nakelo. Necessity only induced us to remain. The Chief and lady were kind ; but we have 
had proof of Fijian friendship, so as to lead us not to trust any, especially a man like Ea Ngata, 
and such real Heathens and cannibals as the Nakelo people. It was with strange feelings I made 
the necessary arrangements for the night. What I would have given for a light I cannot tell you. 
We were obliged to sit in darkness, which made our situation more dreary. The Lord protected. 
We left the Chief with a promise that he and his lady would lotu shortly ; so that we trust some 
good end was answered by our detention. I was scarcely able to go again to the canoe, (having 
caught a severe cold by sleeping in an uninhabited house and on a poor make-shift of a bed,) and 
suffered much from pain in my limbs, especially in one leg, which I was not able to put to the 
ground without a great deal of pain for several days. You will, I know, wonder how I felt, on 
arriving again at a place which had caused us so much trouble and sorrow. A sight of the old spot 
brought vividly to my recollection all the confusion and horrors of that awful night, and a re- 
membrance of that place in which we were once so comfortable, but from which we were glad, 
even at a short notice, to make our escape from the devouring element to a native hovel, and 
were at the mercy of those who, no doubt, but for an overruling Providence, would have taken 
our lives for a little paltry gain. I feel pretty comfortable in the day, but at night I get so ner- 
voiLS that it is often quite morning before I can get any rest." 



368 Fui A^^) the tljjjcss. 

The Mission at Rewa was now fairlv started again. Mr. Moore 
was urged by many of the people to remain, and consented. They had 
greatly marvelled at his behaviour when his house was burnt and his 
family exposed to peril, and they wondered that he continued to treat 
them with so much kindness. He had worked hard and successfully in 
endeavouring to restore peace, which many were anxious should con- 
tinue. There was still, however, a war-party; and it was generally 
believed that the destruction of the Mission-house originated with them. 
But in this case, as in others, the enemies of peace and the Gospel 
not only failed, but their evil deeds recoiled on themselves, serving to 
fiirther the ends they wished to frustrate. Much labour had been 
expended on this Mission, without any considerable apparent suc-cess ; 
but the seed had been sown, and the minds of the people were made 
familiar with the claims of true religion, and thus stood prepared, when 
any move towards the lotu should be made. An occasion soon came. 
A man who, though not of highest rank, yet held the most influential 
position now in Eewa, publicly abandoned Heathenism and professed 
Christianity. This made no small stir, and the chief men assembled 
and demanded his reasons for taking such a daring step. He replied, 
"' I have been induced to become a Christian because our priests are 
generally false ; and because the King's priest, while striking the posts, 
promised that he would bring the late King to life after he was dead; also 
because Mr. Moore's house was burnt without my being told of it, which 
has grieved me.*' The Chief had well considered the step, and now re- 
mained firm, much to the Mmoyance of the French Priest, who told 
him that if he became Protestant, he would be like a great fish among 
little fishes, frightening them out of his net, and begged him, as a much 
better alternative, to remain heathen. The new convert, however, stood 
fast, and became very earnest in prayer and regular in his attention to 
religious duties. Another consultation of Chiefs was therefore held, 
when it was resolved that they too should lotu, that peace should be 
permanent, and that all the towns and islands belonging to Rewa should 
be urged to serve the one true God. 

Four canoes arrived from Lakemba, bringing a Chief and several 
other Christians, who zealously advocated the claims of re]igion, and 
thus strengthened the good* work, which now went on viith vigour. The 
seed was springing at last, and the heart of the Missionary was glad. 
He wrote thus to the General Secretaries : — 

"Eewa, Xovemher I2th, 1855. 
** Thetgs have taken quite a change in this Circuit. Our prospects 



EEWA. 369 

are now glorious, and thousands are anxious to be taught the way of 
salvation. The Lord is going before us, and opening doors on every 
hand. The people are continually crying, ' Come and help us ; ' and 
where in the beginning of the year the offer g>f mercy would have 
been, and was, rejected, there they beg us to send them some one to 
instruct them in reading, and to teach them the way of life. The Holy 
Spirit has also been working among us. Some have been converted to 
God, and many are repenting of their sins. Our hearts are cheered by 
many inquiring the way of salvation. We have lately been reminded 
that God is still the same ,• His way of working the same ; His grace 
and power producing the same wondrous change in the hearts, lives, 
tongues, of the degraded Fijians, as in the day when Peter preached to 
the guilty Jews and others, and such wonders resulted. The religion 
of Christ is the same in every land. A man came to his friends, the 
Eewa Chiefs, a few days ago, and said, — ^ Come, and I will tell you of 
the great things the Lord has done for my soul.' The people were 
amazed, while he told them of his repentance, and of the Holy Ghost 
coming upon him, and of the love of God being shed abroad in his 
heart. Thus the Lord is encouraging us in our work. We have the 
droppings of the shower, and look for the bursting floods on all this 
thirsty land." 

Great surprise was caused by the fervent prayers of the new con- 
verts, and the earnest simplicity with which they described the effect 
of the Holy Spirit's work upon them. Family prayer was established 
in many households, and, in some cases, was conducted by a member 
of the family. 

Such a work was fatal to the interests of the Romish Mission, and 
the Priest was obliged to leave Rev*a, being the third Station already 
forsaken by the French Mission, after long but unsuccessful toil. 

In June, 1856, the following was the report from the Rewa 
Circuit : — 

" Wide doors have been open before us all the year, but we have not been able to 
enter them for the want of help. Many have been the cries, ' Come over and help us ; ' 
and many the schemes resorted to in order to get help. Some have begged, some have 
sent presents, some have threatened to return to Heathenism, some to Popery, and others 
who are Papists (in profession) have promised to join us if we could send them a 
Teacher ; but in most cases we have only been able to give a passing call, and endeavour 
to satisfy them with a promise. 

• " From our last report you would learn of the vast numbers who, in a few days, 
-nade a profession of Christianity. We had feared that there would be a great relapsing 
to Heathenism this year, but we are thankful to be able to report that such cases have 
been very few, and only where we have not been able to supply Teachers. The work 



370 FIJI AKD THE FIJIANS. 

has been progressing all the year, as you will see by our returns, our numbers having 
doubled that of last year. 

" This Circuit is divided into nine branches, embracing separate kingdoms and va- 
rious clusters of islands. The Mission-house is at Rewa Bay. "We give the Eeport of 
two or three of these branches. 

" Rewa Branch. — This extends some twelve miles east and five north from the Bay. 
About one-third of the people are professing Christians. It comprises forty towns. We 
have here five chapels ; five other preaching-places, with six Teachers, and congregations 
averaging from fifty to two hundred ; six day schools, averaging attendance from fifty to 
one hundred. In some parts of this branch the work is very promising. "We have had 
several conversions, and a goodly number are beginning to read the Scriptures. In the 
town of Rewa there has been much to discourage ; the Chiefs, of whom there are many 
about the same rank, are not united, and they carry their petty quarrels into the lotu, 
and thus some fifty, including men, women, and children, have become Papists. This is 
the only chance Popery has in Fiji ; its foundation must be dissension and discord ; and 
as peace and unity can be brought about by the preaching of ' Christ crucified,' so it will 
perish with its foundation. 

" Nakelo Branch. — This comprises eighteen towns, and is situated inland, about 
five miles north of the Bay. Here we have three Teachers, three day schools, three 
chapels, five other preaching-places, with congregations averaging from fifty to four hun- 
dred. Two-thirds of the population are Christians. There is a good work going on 
here, and several are under concern for their souls. Many are beginning to read the 
Scriptures, and read in instruction classes. This is a fine field for labour ; the people 
have been very attentive to their teachers, and there is a prospect of great good. 

" Naitasiri Branch. — This kingdom includes a large extent of country along the 
banks of a fine river, very populous, and mostly heathen. Here we have four Teachers, 
two chapels, four other preaching-places, with congregations averaging from one hundred 
to one hundred and fifty. The Chief of this place, with many of his people, are inquiring 
after God, and we hope are ' not far from the kingdom.' 

" Suva Branch. — This is another small kingdom, ten miles west of the Bay, and the 
key to a large heathen district. Here we have two Teachers, one chapel, two other 
preaching-places, and congregations averaging from one to two hundred. We see the 
literal fulfilment of Scripture in this place : ' And Kings shall be thy nursing fathers, 
and their Queens thy nursing mothers : they shall bow down to thee with their faces to 
the earth, and lick up the dust of thy feet, and thou shalt know that I am the Lord ; for 
they shall not be ashamed that wait on Me.' The King and Queen here have been very 
decided ; and having great influence with their people, the work has spread and deep- 
ened all the year. About thirty have begun to read the Scriptures ; a few are under 
concern for their souls ; and instruction classes have been formed. We entertain great 
hope of good in this branch. 

" Serua Branch. — This is another small kingdom on this coast, and about thirty 
miles west from the Bay, Within the last three months we have placed a Teacher here. 
He has a congregation of two hundred. The whole district around is heathen. This is 
a very central Station, in a populous district, and will be as a light in a dark place. 
Yanutha, a small island ten miles farther west, is connected with this place for the pres- 
ent. We have about two hundred and fifty Christians here, but no Teacher for them. 
We have just sent them a youth to teach them to read. 

" Nandronga Branch. — Another kingdom, and an old Station that has cost much 
labour, and not altogether without fruit, where a small Society has been formed. Two 
from them have begun to exhort their countrymen, but still the work does not spread. 
They have long been engaged in war, and are so still. Many dead bodies have been eaten 
here during the last three months, and they declare that they will not become Christian 
until they devour the whole of their enemy. The Teacher has been subject to much an- 



EEWA. 



371 



noyance from the Heathen. Human flesh has been portioned to him from their feasts, 
with rarious other trials not expected on an old Station : he has, however, borne them 
with Christian fortitude, and, although he has been ill most of the year, he is still loath 
to leave them. We have thought it advisable to remove him to the Mission Station ; 
and, should his health be restored, we should deem him a proper person for the native 
ministry. This branch will remain for the present under the care of one of the Chiefs 
of the place. He is an Exhorter, and a tried man. We have one chapel here, three 
other preaching-places, with one hundred and thirty professing Christians. We shall 
send them a Teacher as soon as possible. 

'* In this Circuit there are 1G,000 attendants on public worship ; there are eighteen 
chapels, and fifty other preaching-places : the most inefficient native agency has to be 
employed to meet the pressing desires of the people. The Missionary has had only one 
Assistant Missionary and twenty-seven Catechists to assist him, and the latter are, many 
of them, young men whose chief qualification is real piety and ability to read. There 
are also eleven Local Preachers, one himdred and twenty-one full members, and seventy- 
two on trial for membership." 

While the labour of the Circuit was greatly increasing, the Mission- 
ary was placed in a perplexing position by the complete failure of his 
Avife's health, who had long suffered much occcasionally. In July, 1856, 
he writes to a Missionary in England : — " Mrs. Moore has been very 
ill for two months, most of her time confined to her bed. We had a 
native woman acting as wet nurse to the child. Some consider that I 
ought not to ti'ifle any longer with her affliction, but try a change to the 
colony. I am in a strait, seeking the Divine guidance. I seem very 
much needed just now in my Circuit, with such a number of professing 
Christians. The districts of Tokatoka and Notho have lotued. I have 
been all round Kandavu on foot, and am surprised at the work of God. 
You would be astonished to hear many pray, who have only begun to 
seek religion since you left Fiji. Should Mrs. Moore's health so im- 
prove as to justify my allowing her to undertake the voyage without 
me, I propose letting her go by the * Wesley ' to the colony, and I shall 
remain alone in Fiji to help in the great work." 

During this year the Rev. J. H. Royce arrived in Fiji, and was 
appointed to Rewa, whence, on October 21st, he writes as follows : — 

" Having completed our work in the Friendly Islands, we proceeded to Fiji, visiting 
the several Stations of Lakemba, Xandi, Mbua, Yiwa, and Rewa, where our wanderings 
terminated. Here, in Fiji, they were fully expecting three men, beside myself. In the 
District Meeting they were much perplexed to know what to do. Mr. Calvert gone ; Mr. 
Joseph Waterhouse with permission to go to the colonies for the benefit of his health ; 
Mr. Samuel Waterhouse unfit for further service at present, owing to the loss of his wife 
during the year; Mr. Malvern's health breaking down ; Mrs. Moore ill, and necessitated 
to go to the colonies, and leave her husband here for a season. , What was to be done ? 
It was found, on examining the different reports, that twelve additional men could be 
well employed in the work. There are now full sixty thousand people in Fiji who have 
bowed the knee to Jehovah, beside thousands more who will shortly be numbered among 
us ; for the people say, ' The lotio will come, and it is no use our trying to push it back 
again.' After consideration, Mr. Joseph Waterhouse consented to remain, although the 



372 FIJI AND THE FIJIANS. 

consequences may be serious to himself; and so did Mr. Malrem for a while longer, not 
forgetting that, during the hot seas^on of the past year, he was totally incapacitated for 
work for some weeks, 

" In the Rewa Circuit we have twenty-one thousand professing Christians ; and 
every week brings its additional numbers. Some thousands have lotued since our last 
District Meeting. "We fear that the Papists will take advantage of our weakness. We 
regret to say, in a dispute which has lately occurred at Nandi, some hundreds, in oppo- 
sition to our people, declared themselves Papists ; and now they have a Priest among 
them. Whether this will be a permanent change, remains to be proved. It is impos- 
sible, in this Circuit, with the present staff of men, to visit more than once in six months 
some important towns which have lately embraced Christianity." 

The following are extracts from a letter to the Rev. J. Calvert after 
his return to England, from Mr. Moore, dated " March 18th, 1857 : — 
I wrote jou some time ago, telling you of Mrs. Moore's going to the 
colony for the benefit of her health. I have l^eard of her safe landing, 
but nothing since. Our son Marshall reached Sydney from Auckland 
School two days before her arrival ; so Mrs. Moore will have all the 
children together. This will be nice. The children are now becoming 
a difficulty. I trust something will be done to make us easy in this 
matter. This has been a most trying year to me, one of the greatest 
trials in my life ; but the Lord has been increasingly precious, and 
grace has been given according to my day. I have little time to study ; 
go, go, go, is the order of the day. The work extends on every hand, 
and we want a thousand bodies to be in a thousand places at once, to 
do the great work of this Circuit. The fruit begins to appear ; many 
are perparing for baptism. We feel the benefit of the Church. The 
Lord is present with us. 

"We still feel the great want of labourers. Tlie schooner-boat 
I purchased is kept constantly going, and is one of the best 
speculations of my life. By her we have been able to get nineteen 
men do-wn from ]\fatuku and Totoya for Kandavu ; and I have been 
over again, and placed them all round the island, so that we have the 
whole of Kandavu under instruction, except Ngaloa, where Thangilevu, 
the Chief, still remains heathen. Kanda\ni needs a Missionary at once. 
I spent a month there, going every day until I could go no longer ; and 
then I could not do all I wanted. I got the Classes into order ; 
examined fifteen men for becoming Exhorters and Local Preachers ; 
and left them in good spirits. Paula Vea is doing well ; but he is 
getting old, and failing. Watson is a fine fellow, right-hearted, and 
very useful. At Mbengga the work prospers. All are lotu at Yatulele 
Nandronga is moving. They wish me to go down. Serua and 
Navua are still fighting. The same old horrid customs go together, 
— Heathenism, war, and cannibalism. Twenty persons were killed 



EEWA. 373 

about fifteen days ago by Koroi Nduandua. They were all eaten. 
We are, however, getting some hold of him, through our Teacher at 
Naitonitoni, which is quite close to him. He says he will soon lotu. 
Thence, coming up the coast, we have hold of Mosi, Nalasilasi, Namuka, 
Tamavua, and Suva. The work prospers at the last place At home, 
we have great cause to be encouraged. I cannot get a Sunday at home 
in months. At Notho, Tokatoka, Nai Malavou, and Nakelo, we have 
large chapels, from sixty to ninety feet long. Ra Ngata is baptized ; 
also the Chief of the Naitasiri ; and many others evidence a concern 
for their souls. But not half of the people in this Circuit are yet lotu. 
This large land is still in darkness and the shadow of death ! The 
enemy has a vast army still in the field ; it is not yet time to cry, 
* Victory ! ' No, not yet the time to withdraw the troops. The 
deadly fight has yet to be fought. The great work of teaching has to 
be done ; and, unless we can get more help, how is it to be done ? I 
begin to fear that the colonies will not be able, however willing they 
may be, to supply the men and means for this Mission. The mission- 
ary fire does not burn hotly. The thirst is rather for gold than for souls. 
We must, however, continue to hope and see what the ^ Wesley' will 
bring this time. 

" There seems to be an impression abroad that we want to run 
away from Fiji ! How can it have been raised 1 For my own part, 
I am willing to stay and die in Fiji if the Committee wishes me to do 
so, and it be thought best. I should look upon it as an aflliction, a 
trial, a judgment, should I, from family circumstances be obliged to 
quit the field of labour ; and I believe, as a District, we are all fully 
devoted to our work, and determined to labour for the salvation of 
Fiji. If we write strongly, it is because we love Fiji, are jealous for the 
honour of our Master, and feel that now is the time for working. More 
help is now needed in Fiji. The enemies of Christ are confounded, con- 
fused, and retreating ; but unless we get more men and means, the enemy 
may rally, and prolong the battle, and great loss result. I need not 
tell YOU the state of Fiji. Just look at the Rewa Circuit. We have 
not ten men that can be called Teachers. Think of Kandavu, and all 
the places on this land, left in the hands of men who have just been 
taken from their Classes, quite raw, having never preached a sermon ! 
How are the people to be taught by them ? What" can we expect 
from them ? And what must be the consequence if they are not well 
looked after by the Missionary 1 And how are we to see after them 
with our present numbers ? My heart sinks when I consider the state 
of this Circuit and of Fiji generally. Look at Mbau, Avith a Missionary 



374 FIJI AOT) THE FIJIA^S. 

who ought to have rest. Look at the Viwa Circuit, all that dark coast 
right away to Mba, with a Missionary who writes : * I am ready to lie 
down and weep, when I remember the state of my Circuit, and have 
not strength to go and visit it.' Look at Mbua, all involved in war 
again. Look at Nandi, distracted again with war. A Teacher has 
been killed at Waikama, and Mr. Fordham fears his wife will not be 
able to bear much more excitement ; and, if the war contmues, he will 
be obliged to ask for a removal at the District Meeting, should he be 
able to stay so long. "We must not shut our eyes to the state of things. 
Missionaries are required ! How are we to get more Missionaries for 
Fiji. If I had a tongue of fire, I should like to go and try to wake up 
our colonial Churches.* They camiot become missionary Churches in 
a day. They must have time for it. They cannot yet look on Fiji as 
their child, only as adopted. Fiji may have many instructors, but she 
can have only one ' father.' You must make our home Churches feel 
this. We must have their prayers. We camiot do without them. 
There must be no retreat ; just now we require all the help we can get. 
We as Missionaries must make sacrifice of comfort, of life, of all. The 
Churches must also make sacrifices, — of men, of means, of prayers, of 
faith. The honour of the Church, of Missions, of Christ, are at stake 
at this present moment. Fiji will have a frothy religion, unless we 
get more help. We should be looking into the future. Should one, 
two, or three be compelled to remove, or die, new men could not meet 
the case. They could preach or read a sermon in a few months ; but 
does it not take years to make a man thoroughly efficient? Our 
Testaments are going off* at a fine rate. The people are getting on well 
with their reading. We shall be ready for the English edition before 
you get it through the press. What a treasure it will be ! God 
speed you on ! Your report of the missionary spirit at home is quite 
encouraging. It makes one sing, ' Rule, Britannia ! ' as well as, * Praise 
God from whom all blessings flow.' " 

At the date of the preceding letter, written to England, Mr. 
Moore wrote as follows to the Rev. John Eggleston, Secretary of Mis- 
sions, Sydney : — 

" This has been a most trying year. I can scarcely get two days at home together. 
I am constantly going ; the demands of the Circuit are now getting so great. The fruit 
begins to appear; and what with marrying, baptizing, and meeting the Classes, and 
trying to get things into working order, I am often worn right out, and ready to sit 
down and weep over the awful state of Fiji, and the little concern manifested by our 
Churches at home. "What can be the reason we cannot get more men for Fiji ? The 

* The South Sea Missions were now under the direct management and care of the new Aus- 
tralian Conference. 



EEWA. 375 

want,5 of Fiji must be known. There has been too much crying 'Victory ! yictory ! ' in 
Fiji ; the people think Fiji is save/3. Look at Fiji again ! More than half this Circuit 
are still heathen, killing and devouring each other daily. Not more than twenty miles 
from this Mission-house twenty men were killed this month and eaten. Look at the 
Mbau Circuit, say half heathen. Look at the Viwa Circuit, say three parts heathen, at 
war, with all its horrors. Look at Nandi, torn to pieces again by war. A Teacher has 
just been killed, and now war, we hear, is declared by the Christians. Look at Mbua, 
three parts heathen, and the heathen Chief, the greatest Chief in the Circuit, has de- 
clared war on the Christians. Look at Lakemba : the Togo people there have next to no 
religion, and prevent multitudes of Fijians from getting any. These are facts. You 
must not get the impression that Fiji is saved, and that we can do without a reinforce- 
ment. The work must suffer unless we get more men. It will not do to wait until some 
of the brethren are obliged to remove, and then supply their place with new men. This 
is only cramping the work. You will say, ' "We know all this better than you. Fiji's 
wants and Fiji's state have had a thorough investigation by us, and what we have done 
tells you our conclusion.' Well, then, Fiji, if this is all that can be done for thee by the 
Churches of my country, thy bloody sons must become still more bloody, until they have 
filled up the measure of their iniquity, and then go down to hell to drink the dregs of 
the wrath of God, through the worldly-raindedness and indifference of our colonial 
Churches. that God may wake up the land of my birth, and raise up men to plead 
Fiji's cause ! " 

The General Secretary of Wesleyan Missions, in a letter, dated 
Sydney, June 7th, 1858, says : " Mr. Moore has just sent me an epistle 
full of triumphant joy. His Circuit is spreading, and the work is 
deepening. They will have an increase this year of one thousand 
church-members, and the same number on trial for church-membership." 



CHAPTEE YI. 

MISSION SHIP.-GENEEAL SUPE EINTENDENT.-COLLE GE, ETC. 

It is necessary to introduce here a short chapter, containing out- 
lines of certain very important matters belonging to the management 
and machinery of the Wesleyan Methodist Missions in the South Seas. 
While those Missions were confined to Australia, New Zealand, and 
the Friendly Islands, great difficulty and embarrassment resulted from 
the uncertainty and delay attending the forwarding of supplies to the 
island Stations. Now that the operations were extended over another 
large group, it became unavoidably necessary that the communication 
with the different Missionaries should no longer depend upon the 
uncertain and irregular visits of trading vessels, but that a distinct 
means of intercourse and supply should be provided. It had been told 
in England that " Mr. Cargill and his family had been reduced to the 
greatest straits, almost needing the common necessaries of life, in 
consequence of the non-arrival of expected supplies ; that Mr. Cross 
had been left in a dangerous illness, destitute of such things as were 
necessary for him in such trying circumstances ; and that the work of 
God had been much retarded in consequence of the want of facilities 
for removing from one island to another." Such facts could not be 
known without awakening anxiety and moving to effort. Already 
the British IMethodists had made special contributions to increase the 
Mission staff in Fiji and the other islands ; and now a liberal grant 
■was made from the Centenary Fund for the purchase and equipment 
of a vessel suitable for the purposes and wants of the Polynesian 
Mission. 

John Irving, Esq., of Bristol, gave liberal and important aid in 
this undertaking ; and under his careful management the brigantine 
" Triton" was fitted out for a four years' voyage among the islands. 
She took in a miscellaneous cargo of supplies, including many articles 
of British manufacture for barter, this being the only circulating 
medium by which native labour and produce could be secured. Mis- 



MISSION SHIP, GENEEAL SUPERINTENDENT, ETC. 3YT 

sionaries and their wives, making, in all, twenty-six passengers, em- 
barked in the "Triton" for South Africa, New Zealand, and the 
Friendly Islands, and Mr. and Mrs. Williams for Fiji. Due notice 
had been given of the time of starting, and presents for the Missions 
had been sent in with such profuse liberality, that a large number of 
packages intended to be sent out in the Mission ship, were forwarded 
to Sydney to meet her there. 

Followed by the best wishes and prayers of thousands, the " Triton" 
set sail from England on the 14th of September, 1839, and landed the 
Rev. Thomas Williams and his wife at Lakemba on the 8th of July in 
the following year. 

The vessel thus sent out was to be used in the annual visitation of 
all the Stations by the General Superintendent of the Society's Mis- 
sions in Australasia and Polynesia. This office was now filled by one 
whose name lives in the grateful and loving remembrance of thousands, 
though he has passed away. The Rev. John Waterhouse, after work- 
ing at home until the prime of his life, went out to devote to the over- 
sight of the South Sea Missions, all the ^dgour and matured excellence 
of character and piety for which he was so remarkable. He at once 
threw all his energy into the work committed to him, and by his 
labour and counsel greatly aided the Missionaries and strengthened the 
Mission. With faithful diligence he visited every Station, and made 
minute inquiry into all the affairs of each. His Journals, from which 
extracts were given in the Missionary Notices of 1841 to 1844, are rare 
specimens of condensed and valuable information. 

Mr. Waterhouse lived to accomplish the personal examination of 
the entire field of missionary labour which had been put under his care. 
In doing this he had toiled hard, and undergone much fatigue and 
exposure to danger. Worn out with incessant work, he died on the 
30th of March, 1842, crying out, as he went to his rest, '^Missionaries ! 
Missionaries ! Missionaries ! " He, " being dead, yet speaketh." Many 
have given heed to that dying appeal ; and distinguished among them 
are the two sons of the departed man of God, who gave up flattering 
prospects of worldly success in the colonies, and have since laboured 
faithfully and suffered deeply in the Fijian Mission. 

In 1843 the Rev. Walter Lawry succeeded to the office of General 
Superintendent. For some time Mr. Lawry had been a Missionary 
in New South Wales, and in 1822 went boldly forth alone, and 
" encountered much difficulty and peril in endeavouring to commence 
a Mission in the Friendly Islands." After remaining for some years 



378 FIJI AND THE FIJIANS. 

in the English work at home, he offered to go for the rest of his life to 
the scene of his former labours ; an offer which was gratefully accepted 
by the Missionary Committee, and resulted in the appointment already 
mentioned. Mr. Lawry arrived in Sydney in January, 1844, and had 
the satisfaction of sending at once two young men — Messrs. John 
Watsford and David Hazlewood — to reinforce the Fiji Mission. The 
General Superintendent then proceeded to New Zealand and fixed 
his hotae at Auckland, which thenceforward became the head quar- 
ters of the " Triton," a suitable piece of land on the shore being 
granted by the Government for the shipping and housing of Mission 
stores. 

Already the " Triton" had exceeded the four years' stay among 
the islands for which she was prepared ; and it was found that she had 
saved the funds of the Mission to such an extent, that, after all her 
expenses were deducted, she cleared her original cost, to say nothing 
of the great increase of comfort and convenience which her regular 
visits had secured to the Missionaries. But a larger vessel was needed. 
The " Triton" could not carry a year's stores for all the Stations ; and 
when she went to Sydney to fetch Mr. La^vry and the new Missionaries, 
she had to be re-coppered before returning to the islands, and thirty 
tons of goods, which she could not receive, had to be freighted in 
another vessel at great expense. The Mission had been greatly 
helped by the presence of the " Triton ; " and during the Rewan war 
she render invaluable service in the removal of the Mission family 
and printing establishment, among circumstances of great peril. 

As she was now to return to England, the Missionaries sent home 
an urgent request that a larger vessel should be sent out, and that 
Captain Buck, the clever and zealous commander of the " Triton," 
should be entrusted with her. The force of the appeal was duly felt 
by the Missionary Committee, and orders were given for the building 
of a fine brig of two hundred and fifty tons' burden. The work was 
mtrusted to Messrs. White and Sons, of Cowes, who did all that 
could be done to insure accommodation for passengers, and adapta- 
tion in all respects for the peculiar service on which the vessel was to 
be employed. John Irving, Esq., of Bristol, exerted himself inde- 
fatigably, and generously devoted much time to the superintendence of 
the building. The " Triton" was sold ; and the proceeds of the sale, 
together with her earnings during her voyage, were enough to pay 
the entire cost of the building and equipment of the new brig, which 
was launched on the 23rd of September, 1846, and named the "John 
Wesley." 



MISSION SHIP, GENERAL SUPEKINTENDENT, ETC. 379 

She sailed from Southampton on November 21st, 1846, under 
command of Captain Buck. She carried Missionaries for Sydney, 
New Zealand, and the Friendly Islands, and Messrs. John Malvern and 
John Ford, with their wives and children, for Fiji. About a ton and a 
half of presents from friends of the Mission, with an ample supply of 
necessary stores, went out at the same time, together with an excellent 
long-boat, the need of which had been greatly felt in the Rewan 
removals. The voyage out was prosperous. Several heavy gales 
were encountered, but the good brig behaved well, and the hand of God 
was on the missionary band to protect them. The regular and hearty 
worship of these devoted ones was greatly blessed to the crew, most of 
whom had become converted and united to the Church, when on the 
18th of March, 1847, the "John Wesley" anchored safely at Sydney. 
After a short stay here, and leaving Mr. Harris, the Mission ship went 
to Auckland, where Mr. Kirk remained. After taking in necessary 
stores, Mr. Lawry started on his first visitation voyage. He writes, 
April 12th, 1847 : " We came to anchor at Tonga after a rough and 
stormy passage of a fortnight, which in most vessels would have been 
three weeks ; but the ' John Wesley' does wonders, and is a first-rate 
vessel in all respects." Messrs. Daniel, Amos, and Davis, with their 
wives, were for the Friendly Islands. The District Meeting was 
held and all the Stations visited, as well as the distant islands of Niua 
Foou and Niua Tobutabu. On the 8th of September they left Tonga 
to call at Ono on their way to Lakemba, where they arrived on the 12th, 
'with the new Missionaries. All the Stations were visited. The re- 
moval of the Mission families from Somosomo, with everything from 
the two houses, was well effected by the "Wesley ; " and the goods 
were taken to the two new Stations then commenced on Vanua Levu. 
Notwithstanding Captain Buck's acquaintance with the difficult naviga- 
tion of Fiji, and his vigilant care, the " Wesley" struck three times 
during this voyage ; once being twelve hours on the reef, and a second 
time nine hours. These were times of anxiety, curbing the exultations 
of all in the splendid new vessel and skilful Captain, and leading to 
more earnest prayer to, and trust in, the Almighty. She floated 
again, without receiving any material injury. On the 10th of Decem- 
ber, Mr. Lawry wrote : " We made the North Cape of New Zealand. 
The ' John Wesley' has come up in a week, close hauled all the way, 
and without her proper amount of ballast. She is a very fine vessel, 
easy, fast, and comfortable for passengers. The height of her 'tween- 
decks adds greatly to her otherwise excellent accommodations. She 
does great credit to all concerned in her building and outfit." 
25 



380 FIJI Amy THE rijiAiq^s. 

After the " Wesley" had successftiUy completed her third voyage 
among the islands in 1850, it was found necessary that she should 
return to England for repairs, and to have tanks fitted in her for the 
cocoa-nut oil which was collected at the diiferent Stations. Several 
Missionaries and Schoolmasters were wanted ; and it was hoped that 
these might be brought out on the return of the vessel. To help to 
defray the expense of the homeward voyage, the native Christians were 
requested to contribute specimens of their manufactures, productions, 
and curiosities. To this they readily agreed, and the " Wesley" left the 
islands with considerable native stores, and sailed for England, calling 
at Auckland on her way. She arrived in England, with Mr. Lawry on 
board, in time for him to attend the Annual Meeting in Exeter Hall, 
in May, 1851. The native contributions which she brought were 
tastefully displayed at the Centenary Hall, and the sale of them super- 
intended by ladies, who kindly undertook the task. More than a 
thousand visitors inspected this novel bazaar, and upwards of four 
hundred pounds was the pecuniary result. 

On September 25th, 1851, the "John Wesley" started on her 
second voyage, carrying, with other Missionaries, the Rev. John Pol- 
glase for Fiji ; and two trained Schoolmasters, Messrs. Jolm Binner, 
and William Collis, with their wives. A large supply of necessary 
stores was sent out to the Missionaries, including household goods, 
earthenware, iron pots, and Manchester and Sheffield goods, as barter 
for procuring native produce. In May, 1852, the " Wesley" reached 
Fiji again, bringing the Rev. John Watsford and family, who had been 
waiting at Auckland on their way from Sydney to the islands. The 
next visit of the vessel to Fiji was in the following May, when the Rev. 
Samuel and Mrs. Waterhouse arrived. 

It was seen by those who managed the affairs of the Mission, that 
the time was soon coming when the growing Australian colonies would be 
able to take upon themselves the conduct and support of the extensive 
Wesleyan missionary operations in the South Sea. In order to form 
and mature plans for the efficient establishment of a separate and 
affiliated Australasian Conference, the Rev. William B. Boyce, who had 
been in the South African Mission-work for fourteen years, was 
appointed by the Conference of 1845 to go out in charge of the 
Society's Missions in Australia and Van Dieman's Land. So success 
ful were the measures he adopted, and so hearty was the co-operation 
of his brethren throughout the Colonies, that in December, 1851, the 
General Committee at home decided that the time was now fully come 
for the separate establishment of the Wesleyan Methodist Societies in 



MISSION SHIP, GENERAL SUPERINTENDENT, ETC. 381 

Australia, and for committing to their care the management and sup- 
port of the Polynesian Missions, towards the expense of which an 
annually decreasing grant should be made from the Parent Society. 

The Rev. Robert Young was deputed to proceed to Australia, and 
formally constitute the New Conference. Mr. Young's arrival was de- 
layed for some time ; but in the meanwhile was taking place the great 
event which has so altered the complexion of the southern colonies, — the 
gold discovery. The change then so rapidly brought about helped to 
give still greater influence and stability to the colonial Churches. 

Mr. Young reached Adelaide on the 4th of May, 1853, and visited 
Melbourne, Sydney, and Auckland, everywhere receiving a most cordial 
reception from Ministers and people. He preached to crowded congre- 
gations at every place, who were delighted with his ministrations. He 
attended several Missionary and other meetings, and found that all 
entered heartily into the plans he was intrusted to lay before them. 

Mr. Young left Auckland in the " Wesley " to visit the Friendly 
and Fiji Islands, reaching the latter on the 6th of November, and leav- 
ing on the 18th. The visit of the Deputation was a favourable oppor- 
tunity for Miss Mary Fletcher's proceeding to Fiji, where she was mar- 
ried to the Rev. John Polglase. The plan for connecting the Missions 
with the Australasian Conference having been laid before the Mission- 
aries whom Mr. Young visited, and approved of by them, he returned 
to Sydney, and again visited Melbourne and Adelaide, and afterwards 
Tasmania. All had gone on harmoniously ; and it was wisely judged 
by Mr. Young to be best to leave the first Australasian Conference to 
the care of the brethren whose indefatigable and judicious labours, by 
God's blessing, had prepared for the change. That Conference was held 
in Sydney in January, 1855, the Rev. William B. Boyce being Presi- 
dent of the Conference and General Superintendent of the Missions in 
New Zealand and Polynesia. 

Sydney now became, and still continues to be, the head-quarters of 
the " John Wesley," an arrangement by which the various Mission Sta- 
tions secured a more efficient supply both of men and means. The Rev. 
John Eggleston, after many years' service as a Wesleyan Minister in 
the colonies, has been appointed to reside in Sydney as General Secre- 
tary of Missions, and has entered upon his work with great earnestness 
and zeal in connexion with the Managing Committee there. 

Among the minor but very important details of the Mission ma- 
chinery were the several means of conveyance among the islands, in the 
constant working of the several Circuits. This was accomplished, to a 
great extent, by the double and single canoes of the natives, who showed 



382 FIJI A^T> THE FIJLAJS^S. 

great skill and daring in carrying the Missionaries and Agents from 
place to place. Boats were also provided, which proved of great use. 
But need was strongly felt, as the work extended, for a vessel much 
smaller than the " Wesley," and larger than the canoes, for the longer 
voyages, and visitation of brethren in lonely and distant Stations. In 
1847 an agreement was made with the Christian Chief, Elijah Verani, 
for a share in a schooner of seventeen tons, which he was then having 
built. Afterwards this became the exclusive property of the Mission, 
as Elijah had a smaller schooner presented to him by an American firm 
trading in Fiji. Eor some years this schooner proved of great use to 
the Missionaries, and saved them from many dangers and much painful 
inconvenience in their journeys to and fro. An excellent boat fully 
rigged and equipped, was built and presented to the Fiji Mission by 
Mr. William Dawson of Sunderland ; and was taken from London, in 
September, 1858, free of expense, by Captain John Williams, of t]^ '- 
" La Hogue." 

When the General Superintendent visited the islands in 1«^47, the 
Missionaries laid before him a subject which had long caused them great 
anxiety. Their families were increasing ; and, as they grew up, there 
were no means of educating them. The time of the parents was fully 
occupied by the urgent business of the Mission, and the children were 
surrounded everywhere by influences of the most undesirable kind. 
Instances had even occurred in which the children of Missionaries had 
learned to speak in the language of the people, while an acquaintance 
with that of their parents was never gained. The same evil had been 
felt by the Missionaries in the Friendly Islands ; and, in concert with 
them and the Wesleyan Missionaries in New Zealand, a scheme was 
considered at the Fiji District Meeting, for the establishment of a school 
in New Zealand for the children of Missionaries stationed in Polynesia. 
It was resolved that a proprietary school should be organized by the 
Missionaries of the three Districts, the shares being fixed at £20. JNIr. 
Lawry, who had no children of his own to be benefited by it, took 
several shares, and helped the matter forward with all zeal. The Mis- 
sionary Committee in England fully sanctioned the scheme, and, in 
addition to a liberal grant of bedding, and school apparatus, sent out 
the Rev. John H. Fletcher, who, as well as Mrs. Fletcher, was highly 
qualified to take charge of the school. The building was completed and 
opened in November, 1849, under the name of " Wesley College." 
The children were conveyed from the several Stations by the " Wesley," 
free of expense. 

The establishment thus auspiciously commenced has answered its 



MISSION SHIP, GEIJTEKAL SUPEKIXTENDENT, ETC. 383 

purpose well. After some years a separate establishment was started 
for the girls ; the Rev. R. B. Lyth became Governor of the College ; 
and Mr. Fletcher entered the regular Circuit work at Auckland, while 
his brother, Mr. William Fletcher, B. A., of Taunton, became Principal, 
and Mr. William Watkin, the son of a Missionary, Tutor. In 1856 
Mr. W. Fletcher left New Zealand to go as a Missionary to Fiji, his 
sister having become the wife of the Rev. John Polglase in that District. 
Since then Mr. Watkin has also been received into the Ministry by the 
Australian Conference. 

The school has more than answered the best hopes of its founders, 
and has proved an invaluable part of the Mission machinery. But now 
that Auckland has ceased to be the head-quarters, the importance of the 
College on its original footing no longer exists. Equitable arrange- 
ments have been made for the satisfaction of the shareholders, and it 
has at last been resolved that the school shall continue as an educational 
establishment for the New Zealand District, the premises being pur- 
chased by the proceeds of the sale of the Mission-house, etc. 

Justice requires that a tribute of gratitude should here be paid to 
the Rev. Thomas Buddie, Chairman of the Auckland District. Though 
not appointed to the work, yet, being resident Minister and well quali- 
fied, he was most helpful to Mr, Lawry, and undertook the main man- 
agement for several years of the goods, orders, and accounts for all the 
Missions and Missionaries. He laboriously helped forward everything 
connected with the College, and had most to do with the affairs of the 
" John Wesley." The various and numerous demands from each Mis- 
sion family he carefully attended to. The accounts were remarkably 
clear and correct under his management. All this of course greatly 
increased Mr. Buddie's labours in his Circuit ; yet the disinterested, 
prompt, friendly, and cheerful manner in which he ever attended to the 
wants of the South Sea Missions and Missionaries, lefl every one free to 
request any favour or work from him. 



CHAPTEE YII. 

FEINTING, TEANSLATION, AND PUBLISHING. 

As the Mission in Fiji extended itself, and its successes multiplied, 
the toil of transcribing parts of the Bible and other works for the people 
became a serious hindrance, and the want of a printing establishment 
pressed heavily on the Missionaries. Such an establishment was already 
in active use in connexion with the Tongan Mission, and application was 
made for its valuable help on behalf of Fiji. The first book of four 
pages, and twenty-four pages of the Gospel according to St. Matthew, 
printed in Fijian at the Vavau press, greatly lightened the labour of 
the Missionaries, and rejoiced the people under their charge, some of 
whom read again and again the precious boon thus brought them, and 
eagerly longed for a larger supply. They were informed that a printing 
press was to be sent out from England to Fiji, in order that the Scrip- 
tures might be printed in their own language ; and they prayed earnestly 
that God would bring the blessing safely to them, and watch over the 
new Missionaries under whose care it was sent out. Two of these Mis- 
sionaries were well acquainted with printing and bookbinding, and the 
supply of type and printing and other materials which they brought out 
had been liberally supplied and judiciously selected by the Committee at 
home. 

Messrs. Cargill and Cross had worked hard at translations, and 
were ready to supply copy as soon as the press could be fitted up at 
Lakemba. In March, 1839, the first Wesley an Catechism was pub- 
lished in the Lakemba dialect. This was soon followed by the Gospel 
according to St. Mark. Great was the astonishment and delight of the 
people as they saw the marvels of the Mission press. The Heathen at 
once declared it to be a god. And mightier far than their mightiest 
and most revered deities was that engine at which they wondered. In 
the midst of the barbarous people it stood, a fit representative of the 
high culture and triumphant skill of the land whence it came ; and, 
blessed by the prayers of multitudes across the seas, and of the faithful 



PRINTmG, TRANSLATION, AND PTJBLISHINa. 385 

ones who directed its might, that Mission press began, with silent power, 
its great and infallible work, which was destined to deliver beautiful 
Fiji from its old and galling bonds, to cleanse away its filthy stains of 
crime, to confer upon its many homes the blessings of civilization, and 
enrich its many hearts with the wealth of the Gospel of Jesus. 

The works first issued from the press were prepared and revised by 
Mr. Cargill, whose long residence in the islands had made him familiar 
with the language. The Missionaries who managed the printing lost no 
opportunity, while hard at work, of gaining acquaintance with the 
strange tongue they heard spoken around them. They caught up 
different expressions, and, with many an odd blunder and clumsy con- 
struction, tried to talk with the natives. They also noted down words, 
and afterwards learned their meaning fi:'om Mr, Cargill, who was most 
diligent in helping forward their attempts. With all possible speed he 
compiled a copious Vocabulary and Grammar of the Lakemban dialect 
for the use of his brethren. These they copied ; and, before very long, 
one of them made his first attempt at preaching in a little village, read- 
ing a prayer and sermon which Mr. Cargill had helped to prepare for 
the purpose. 

It was always found that the language was best learned by constant 
intercourse with the people. Mr. Hunt, at Eewa, was shut up to this 
means ; and with such diligence did he s'et himself to the task, that in 
about a month after his arrival he conducted, by the help of written 
notes, a religious service in the Fijian tongue. His progress was rapid 
and sure, and he was soon able to converse and preach intelligibly to 
his hearers. 

The press soon accomplished great good at Lakemba. The Mission 
work was confirmed by its supply of books, and the schools received 
from the same source a new and vigorous life, while many converts, 
whose attendance had been loose and irregular, became attentive and 
constant. 

In July, 1839, the printing establishment was removed to Rewa, 
where it continued in efficient operation, until the war in 1844 rendered 
its removal necessary. In the following year the munificent grant of 
fifty reams of paper came as a welcome supply from the British and 
Foreign Bible Society. 

A serious difficulty soon made itself felt in the variety of dialects 
spoken in different parts of the group. At first the project was enter- 
tained of translating, at least, portions of the Scriptures into all these 
dialects. For a time this plan was followed. Twelve pages of Genesis 
and a Scripture Lesson Book were printed in the Mbau dialect, having 



dob FIJI AND THE FIJIANS. 

been prepared by Mr. Cross. An Alphabet and book of twelve pages 
were published in Somosoman, and twelve pages of St. Matthew in 
Rewan. Catechisms and other small works were issued in these dialects 
and in that of the Windward Islands ; and Messrs. Hunt and Lyth 
brought out a small Hymn Book of twelve pages in the dialects of 
Mbau and Lakemba, and which contained very fair imitations of some 
of the most familiar of Wesley's Hymns. Mr. Hunt also prepared a 
" Short Catechism," containing passages of Scripture, arranged in answer 
to questions on the doctrines and duties of Christianity. He also pub- 
lished twenty-three " Short Sermons," to which was prefixed an address 
to the Native Teachers and Local Preachers, including a translation of 
suitable extracts from the " Twelve Rules of a Helper." These two 
books, the Tai'o Lekaleka and the Vunau LelcaleTca, were much esteemed 
by those for whom they were specially produced, and, indeed, by many 
of the converts as well. The Morning Service from the Book of Com- 
mon Prayer was printed in the Lakemba dialect ; and Class-tickets and 
Almanacks were regularly supplied from the press. 

The entire printing establishment was thus in efficient operation : 
another and most complete supply of types and other necessaries had 
arrived, together with a second grant of paper from the Bible Society. 
But the difficulty about the dialects became more and more formidable. 
At the District Meeting in 1843 great concern was expressed for an 
entire version of the Scriptures ; and the New Testament was divided 
among the different Missionaries, to be translated into the several 
dialects. This seemed then the best thing that could be done ; but in 
the following year the progress was found to be very unsatisflictory, 
and it was seen that a complete version could never be obtained in this 
way. The fact was also considered that, if they translated separately 
for each division of the people, by the time their labours covered the 
whole group, they would have to supply no less than fifteen distinct 
versions of the Bible. In some cases the differences were small ; in 
others, more important. It was at last resolved that all the translations 
should thenceforth be carried on in the dialect of Mbau. This was 
selected as being evidently the purest ; and, further, because of the 
rising power of Mbau, which caused its forms of language to be more 
widely known than any other, and gave evident tokens of at last super- 
seding every other. Although the Lakemba people could understand 
the publications issued on the new plan, yet they were averse to the 
change, and, for their satisfaction, the Hymns were still printed as 
before. 

After the removal of the press from Rewa on account of the war, 



PEINTING, TEANSLATIONj AND PUBLISHING. 387 

it had remained at Viwa, for a time, unused, while the work of trans- 
lation went on vigorously. When printing was urgently wanted, Mr. 
Hunt nobly gave up a stone house, which he had built at the cost of 
much toil, and there the work again commenced. 

During Mr. Hunt's residence in Somosomo, where his Mission work 
was greatly hindered, he had acquired a thorough knowledge of the 
Pijian language as spoken there ; and his recent stay in Viwa had made 
him familiar with the Mbau dialect, which was found there. A Vocab- 
ulary and Grammar which he had prepared for his own use, were never 
completed for publication, in consequence of his other unremitting 
labours. At the District Meeting, in 1845, Mr. Hunt was requested to 
revise and carry through the press his translation of Matthew and Acts, 
three thousand copies of which were to be issued at once to meet the 
urgent demand, and one thousand to be retained for binding up with the 
rest of the Testament when complete. Everything concurred to help 
the work. The press had been unexpectedly brought to Viwa, and the 
most efficient translator and the Missionary who superintended the 
printing resided there. The demand was great ; and fresh stim- 
ulus was given, by the arrival of the Romish Priests, to issue that 
word, the knowledge of which would prove most fatal to the errors 
which they tried to teach. In May, 1846, Mr. Hunt writes : " My great 
work in the study is the important one of translating the Scriptures 
into the Fijian language. To this we are now devoting ourselves in 
good earnest ; and I humbly believe I have succeeded, to an extent which 
has greatly encouraged me, in the Gospel of St Matthew and the Acts 
of the Apostles. I have the most important assistance that can be 
desired in a very intelligent native, who has been with me three years, 
and has become an excellent preacher. I have him by me when trans- 
lating, and make him the judge of the work, so far as the Fijian is 
concerned." 

On the completion of this work of Mr. Hunt, both Missionaries 
and people were greatly delighted, and the question of dialect became 
thenceforth settled. At the Annual Meeting in 1846, the best thanks 
of all his brethren were given to Mr. Hunt ; and those who were 
engaged in translating other parts of the New Testament, cordially 
requested him to take the whole into his own hands, to which request 
he at once agreed. Among many other advantages which he had gained 
at the Wesleyan Theological Institution in England, Mr. Hunt had, by 
hard study, acquired a knowledge of both the Hebrew and Greek 
languages, and was thus fitted to carry on the work, for which he pos- 
sessed great natural aptitude, and in the prosecution of which he showed 



388 FIJI AIO) THE FUIAITS. * 

such loving zeal. Since his residence in Fiji, he had taken considerable 
pains to obtain a well-digested knowledge of the native tongue, and was 
thus, in all respects, well adapted to carry out the great task which his 
brethren committed to him. Mr. Lyth was removed from Lakemba 
to assist in making the final examinations and corrections for the press ; 
and Mr. Hunt successfully accomplished an admirable translation of the 
whole of the New Testament, except the Gospel according to St. John, 
a good version of which, after careful revision, he accepted from another 
Missionary. So vigorously was the whole work done, that entire copies 
of the Fijian New Testament, serviceably bound, were supplied to the 
Missionaries at their Annual Meeting in 1847. 

The next step was to complete the Bible in Fijian ; and, by common 
consent, this undertaking was committed to the indefatigable Mr. Hunt, 
who accepted it readily, and entered upon it with vigour directly after 
the District Meeting. He adopted a translation of Genesis already 
made, but revised it carefully, comparing it throughout with the 
Hebrew. This was unfortunately lost ; and the Native Teacher, who 
had assisted in the translation of the New Testament, was suspected of 
ha\dng made away with it. Mr. Hunt next went through Exodus, and 
then set to work on the Psalms ; but just after his completion of the 
forty-sixth Psalm, a severe illness laid him aside from the great work 
which he was never permitted to resume. 

A copy of the Fijian New Testament published at Viwa, was sent 
by the General Secretaries to the Committee of the British and Foreign 
Bible Society, together with a plea for help. In November, 1849, the 
Committee voted three hundred pounds towards the expenses of this 
first edition, and begged to be informed, from time to time, of the pro- 
gress made in translating the Old Testament, towards the printing of 
which in parts they shortly afterwards voted a hundred reams of paper. 
To all this munificent and welcome help they added an offer to print an 
edition of five thousand copies of the New Testament. John Hunt was 
no more. His widow had returned to England, and kindly engaged to 
assist in correcting the edition as it passed through the press. 

In the meantime the number of converts in Fiji had greatly increased, 
and the thousand copies of the New Testament were all gone. The de- 
mand for another supply was too urgent to allow of waiting for the 
edition from England. Mr. Calvert was the only Missionary left who 
thoroughly understood printing, and his time was very much taken up 
with Mission duties, so that an important addition of help was greatly 
needed. Just at the right time, and in a most efficient form, the help 
came. The account of the event forms a pleasing episode in the Mission 
history. 



PEINTma, TRANSLATION-, AJH) FUBUSHING. 389 

In 1848 an American vessel was wrecked among the islands in a 
hurricane. On board was a young Frenchman, named Edward Martin, 
who had been for some time in the United States. He was well edu- 
cated, but, though of Protestant parents, strongly opposed all religious 
truth. After the wreck, he went to reside among some white men who 
lived on Vanua Levu. While there, an old English blacksmith died. 
This man had known the truth, but had led a desperate and lawless life. 
His death, which was awful with mental anguish and terror, so im- 
pressed the young Frenchman as to compel him to think seriously of 
his own unprepared state. He visited Viwa, and was urged to remain 
there by Mr. Joseph Rees, a young man who had rendered much help 
to the Missionaries. Mr. Martin gladly consented, and sought, in deep 
penitence, the salvation which he soon obtained through faith in Christ. 
Having nothing to do, he asked to be employed, and Mr. Calvert 
taught him to fold printed sheets, and to stitch and bind books. He 
then went to presswork and composing, and showed such singular 
intelligence and aptness, that in a very short time he was an efficient 
bookbinder and printer. With all this, his religious character became 
very decided ; and he showed by his affectionate interest in the natives, 
and his cheerful readiness to help in any way, how fully he sympathized 
with the Missionaries in their great work. His kind treatment of the 
natives gave him such influence, that he had no difficulty in procuring 
hands to help in the printing and binding, while he himself toiled, if 
necessary, night and day to accomplish the work. Afterwards Mr. 
Martin rendered great service as an evangelist, and still remains attached 
to the Mission, as ready as ever to utidergo danger and toil to further 
its plans. In the schools he has been very useful, and, having married 
a lady from New Zealand, — a wife worthy of such a devoted man, — he 
has settled in Fiji, resolving to devote himself altogether to the interests 
of the Mission. 

It was mainly through Mr. Martin that the demand for Testaments 
was met, before the arrival of the Bible Society's edition. The Mission- 
aries at Viwa revised the first edition ; and Mr. Martin, with some assist- 
ance, worked off three thousand copies, with three thousand copies extra 
of Matthew, Romans, and Philippians, as special antidotes to Popery. 

The following statement will show the principal publications of the 
Mission press at Viwa. At the close of his life, Mr. Hunt was pre- 
paring An Explanation of the Christian Religion : comprising its Evi- 
dences, Doctrines, Duties, and Institutions : in a Course of Lectures. 
He had gone through the Evidences in nine lectures, and finished twenty 
on the Doctrines. The work was completed, after his death, by other 



390 FIJI AKD THE riJIAKS. 

hands, in twelve more lectures, and five thousand copies of this most 
valuable volume were published, — 188 pages 12mo. 

The Rev. R. B. Lyth prepared with great care The Teacher's Man- 
ual; being Instructions and Directions for the Management of the Work 
of God in the Fiji District, — 64 pages. An improved edition of five 
thousand copies of the Short Sermons was printed. The following works 
were also issued : — Fifty-six thousand First Books ; twenty-two thou- 
sand Reading Books ; being sixteen lessons selected from the Gospels, — 
small pica, 24 pages 12mo. Five thousand First Catechism, and Hunt's 
Short Catechism, — 20 pages 12mo. Communion, Baptism, Marriage 
and Burial Services ; Address to Teachers, Almanacks, Tickets, etc. 
Very large numbers of copies of the Ten Commandments, Apostles' 
Creed, Te Deum, and Lord's Prayer. Memoir of the Rev. John Hunt. 
A First Book and Short Catechism in the language of Rotuma — a lonely 
island three hmidred miles from Fiji. 

A Compendious Grammar of the Fijian Language; with Examples 
of Native Idioms, — 72 pages, 12mo. By the Rev. David Hazlewood. 
A Fijian-English and English- Fijian Dictionary ; loith Examples of 
common and peculiar Modes of Expression and Uses of Words. Also 
cofitaining brief Hints on Native Customs, Proverbs, the Native Names 
of the Natural Productions of the Islands ; Notices of the Islands of 
Fiji, and a list of Scripture Names Fijianized, — 350 pages, 12mo. 
Seven hundred of each of these invaluable books were published.* 

After Mr. Hunt's death, the work of translating was carried on by 
another man, who, also, was eminently fitted for the office. Mr. Hazle- 
wood had, by immense industry, gained a knowledge of Hebrew and 
Greek, and of the philosophy of language generally. With the Fijian 
he was intimately acquainted ; and, thus qualified, entered with energy 
on Mr. Hunt's labours, completing, in a few years, the translation of 
the Old Testament from the Hebrew. Soon aflerwards his health failed, 
and he removed to New South Wales, where, as strength permitted, he 
revised his translation, and died happy in God, October 30th, 1855, at 
about the same age as John Hunt, — in his 36th year. Their lives were 
short, but crowded with earnest work, which shall last in its greatness 
of blessing as long as Fiji remains. 

In 1854 the Bible Society's edition of the New Testament, neatly 
printed and well bound, arrived. It gave great delight to Missionaries 
and people. This edition had the great advantage of being revised by 
the Superintendent of the Translating and Editorial Department of the 

♦ See page 208. 



PEmiTNa, TBANSLATION, AIND PUBLISHIN'G. 391 

Bible Society ; and the Missionaries greatly desired that the Old Testa- 
ment should be brought out under the same auspices. To meet the 
pressing demand then made, they printed five thousand copies of 
Genesis, Exodus, and Psalms, while they waited the result of an appli- 
cation to the Bible Society through the General Missionary Secretaries. 
This result was thus stated in the Wesleyan Missionary Notices ioT l^bo, 
p. 35, followed by a copy of a letter from Mr. Calvert, who was just 
leaving Fiji, and who consented to return to England to see the Old 
Testament through the press : " The British and Foreign Bible Society 
has added to its many acts of liberality to our Missions, by a resolution 
to print, when Mr. Calvert shall arrive in England, Bibles and Testa- 
ments for the Fijians. The value of this great boon is increased by the 
kind and cheerful manner in which it was granted. Immediately on 
receiving a copy of Mr. Calvert's letter, given below, the noble-minded 
Committee came to the resolution we have stated, for which they 
deserve the lively gratitude of every friend of Fiji in this country, of 
every Missionary, and, above all, of the poor natives of that dismal, but 
now hopeful, land." In June, 1856, Mr. Calvert arrived in England, 
after an absence of eighteen years, bringing with him Mr. Hazlewood's 
manuscript translation of " the Old Testament. Towards the expenses 
incurred in the preparation of this great work, the Committee of the 
Bible Society nobly voted £500, and £400 for the support of Mr. Cal- 
vert for two years, while engaged in assisting to revise and correct, 
under the superintendence of the Rev. T. W. Meller, at Woodbridge. 
At Mr. Calvert's suggestion, the Committee changed the type usually 
employed to a larger size, thereby greatly increasing the value of the 
work to the Natives, but, at the same time, adding £600 to the outlay. 
Five thousand copies of the entire Scriptures are to be printed, and ten 
thousand copies extra of the New Testament in 12mo., from which 
stereotyped plates are cast for future editions. The work is now 
advancing favourably, having the great advantage of Mr. Meller's care ; 
and if he and his Missionary colleague are spared to carry it through 
as they have begun, Fiji, lately " in a state of almost incomprehensible 
barbarism," will rejoice in the possession of a most excellent version 
of the Bible ; and the Missionaries, in their arduous enterprise, will be 
relieved and helped beyond measure, by so great a work so well done. 
Upwards of £50 have been already received from Fiji in return, and 
other sums will be sent home in partial payment for the present edition. 

The good Providence of God has watchfully guarded, and greatly 
prospered the Fijian printing establishment. Fit men have been raised 



392 FIJI Ain) THE FIJIANS. 

up to do translating and editorial work. The apparatus and material 
have been well supplied and wonderfully preserved. Incalculable good 
has already been effected ; but the press will be needed more and more ; 
and it is earnestly hoped that the connexion of this Mission with the 
Australian Conference will not cramp this important part of its operar 
tions, but that arrangements will be made for sufficient supply and effi- 
cient maintenance, as heretofore. 




m 




CHAPTEK YIII. 

VIWA AND MBAU. . 

With the beginning of another chapter, this history once more 
returns to the commencement of the Fijian Mission in 1835, in order 
to trace the most important branch of its operations ; to record its 
greatest difficulties and its highest enterprise ; to tell of the most appall- 
ing dangers, and to chronicle the most noble heroism to be found in 
this or perhaps any other Mission ; to describe its most patient endur- 
ance, and register its most important success. 

As soon as the first Missionaries were settled in Lakemba, their 
minds passed anxiously over the sea to the distant part of the group to 
the westward. There was Viti Levu — Great Fiji — ^which, in compari- 
son with the many islets of Polynesia, was worthy of the title of conti- 
nent. But it was not to this large island itself that the Missionaries 
looked with the greatest interest. Outside the beautiful and fertile 
plain which skirts all round the frowning hills of the interior, and where 
the reef stretches away beyond, are many small islands, some of which 
can hardly claim the name, being scarcely separated from the coast 
when the tide is down. One of these little islets, near the south-eastern 
extremity of Viti Levu, is called Mbau, and its Chiefs had, for a long 
time, been gaining power in Fiji. A strong and well-organized rebel- 
lion, instead of overturning this power, had only resulted in its being 
more firmly and broadly founded. The old King Tanoa had been 
brought back from the asylum to which he was compelled to flee, and 
once more saw his authority acknowledged, while his young son, Tha- 
kombau, to whose policy and daring he was indebted for his restoration, 
actually held the reins of government. The influence of Mbau was felt 
not only in the states and islands in its own immediate neighbourhood, 
but in the more distant parts of the group it gained ground over Chiefs 
of large districts, who were strengthened by seeking the aid of a power, 
the superiority of which they were forced to acknowledge. 

But while such interest belonged to Mbau because of its great and 



394: FIJI AND THE FIJIANS. 

growing political importance, the hearts of the Missionaries were stirred 
because they saw here the centre and stronghold of all the horrors 
and abominations that darkened Fiji. In less than two years after his 
arrival in the group, Mr. Cross left Lakemba for the purpose of com- 
mencing a Mission at Mbau. But the storm of the great rebellion was 
scarcely calmed, and the w^ork of vengeance was at its height ; Thakom- 
bau told the Missionary plainly that he could not guarantee his safety 
in the present state of affairs, neither would the active pursuit of w^ar 
permit his own attention to religion for some time to come. Mr. Cross, 
finding that the island was densely crowded with savage people, infuriated 
with w^ar, and that tw^o rebel Chiefs had just been eaten, and two more 
were in the ovens when he arrived, determined to wait for a better time. 
In January, 1839, after being joined by Mr. Hunt, Mr. Cross again 
went to Mbau, w^hich was now quiet and prosperous, and obtained a 
promise from the old King that a Missionary should be received, and 
a house built for him. 

In May, a Special District Meeting was held at Rewa for the more 
efficient location of the Missionaries. Mr. Cross was then definitely ap- 
pointed to Mbau, and he at once urged the King to redeem his promise, 
and help in the removal. But the stated time for the building of the house 
had gone by, and still, again and again, Tanoa renewed the promise, 
only to break it when the time came. Instead of a Mission-house, he 
was occupied in erecting a new heathen temple, at the consecration of 
which many human victims were to be sacrificed. The actual opponent 
of the Missionaries, however, was the son, Thakombau. He was 
offended with Mr. Cross, because he would not trust himself at Mbau 
on his first visit, but turned aside and opened a Mission at Rewa. The 
proud spirit of the Chief was hurt at being placed second, and the 
erection of the house was prohibited. 

Finding that access to Mbau was thus prevented, Mr. Cross deter- 
mined to establish himself for the present in Yiwa, the next island off 
the coast, two miles to the north. Here he would be very near, and 
able to exercise powerful influence on Mbau, though not residing there. 
Viwa was much more healthy, and was well prepared to receive a Mis- 
sionary. Mr. Cross had frequently visited it, and its Chief with many 
of the people was already professing Christianity, and had built a large 
and handsome chapel for public w^orship. This island was of considerable 
importance, and one of the most valuable dependencies of Mbau, in the 
service of which it had been very successfully employed. Its people 
were good sailors, bold and enterprising, and its Chief famous for 
everything that gives a man fame and influence in Fiji, while his nephew 



EEWA AOT) MB ATI. 395 

Verani was notorious as a Chief of desperate daring and horrible cruelty. 
The fact, too, that Viwa was receiving frequent visits from people of 
other islands, united with the rest to make it a most desirable place 
for the establishment of a Mission, until the way to Mbau was opened. 
Such a remarkable man as Namosimalua, the Viwan Chief, deserves 
more particular mention. In all the Fijian wars of his time he had 
taken active part, and his great shrewdness and foresight made him the 
very Ulysses of the conspirators in the great rebellion. It was he who 
gave the counsel to kill the old King's stripling son, who afterwards 
proved the prudence of the advice by crushing the whole revolt. 
When Tanoa fled, Namosimalua was chosen to pursue him, receiving 
as a reward, Vatea, a young lady of rank, niece of the King, together 
with six whales' teeth.* He with his party reached the island of Koro, 
while Tanoa was there on his flight to Somosomo. Namosi had a plan 
of his own, and, instead of going at once where he had reason to believe 
the King was, landed at another part of the island. While his people 
were eager to carry on the pursuit, he delayed them by preparing food, 
and assuring them that the next day would be soon enough. In the 
meantime he secretly sent a messenger to Tanoa, warning him of his 
danger ; and, when, in the morning, he and his followers renewed the 
chase, they saw the King sailing away out of their reach towards Somo- 
somo, where he would soon be safe among his relatives. Returning to 
Mbau with a show of great chagrin, Namosi asked for a fleet in which 
he might at once sail to Somosomo and demand the person of the fugitive 
King. With a large party he went, and, as he fully expected, got 
nothing but a flat refusal. He had, however, accomplished his own 
object. He had convinced the other rebel Chiefs of his devotion to 
their cause, while he gained the friendship of the King, which was to 
serve him well when matters took the turn which he saw could not be 
far off". When Thakombau overcame the rebellion and brought his 
father back, Namosi was spared when the other revolted Chiefs fell, 
and Tanoa would never consent to his death, much as it was urged by 
Thakombau, who could not forget the advice given that he himself 
should be slain. Many, though astonished at Namosi's escape, remained 
ignorant of the secret cause of Tanoa's friendship for him. Thakombau 
never forgave him ; and, fifteen years afterwards, Mr. Calvert had to 
plead hard that the Chief's life might be spared. When Namosimalua 
died, Thakombau exclaimed, " There ! you have escaped without the 
club falling on your head ! " 

* Vah-ta-ah, the Feejeea/n, Princess. Hamilton. 

26 



6\)b FIJI AUB THE FIJIAiq^S. 

Such, then, was the man who, now professing Christianity, wel- 
comed Mr. Cross to his island, where he arrived with his family at 
midnight, near the end of August, 1839. The passage in the canoe, 
which the King of Rewa after much delay had furnished, was 
unfavourable, and Mrs. Cross suffered much on the journey. On 
reaching Viwa, the crew said that they must return at once, and, not- 
withstanding the request of the Chief that they should remain for the 
rest of the night, resolved to start at once. Mr. Cross, on overhauling 
his goods, discovered the cause of their hurry in the disappearance of 
one of the packages. Further search was at once made, and it was 
found that several other parcels had been robbed, and upwards of a 
hundred articles secreted, in the night, while Mr. Cross was attending 
to his sick wife. The canoe was at once detained, and everything 
recovered. 

Namosimalua took great pains to insure the comfort of his guests, 
who found a dwelling-house, servants' house, and kitchen ready for 
them on their landing. Both the Chief and some of his people were firm 
in their stand against many of the old heathen practices ; and, as Viwa 
was so important a place, and its men such good sailors, the report 
of the new state of things spread far and wide. All this was closely 
watched by the jealous Thakombau, who felt annoyed that the Sabbath 
should be observed and Christian worship held on an island so 
near him, and mider the patronage of so powerful and clever a Chief. 
When, about a fortnight after Mr. Cross's arrival, Viwa and several 
other islands were visited by an epidemic, Thakombau sent a messen- 
ger to Namosimalua, assuring him that this sickness was a judgment on 
him and his people from the gods they had abandoned, and urging him 
to relinquish Christianity, while he promised to aid him in rebuilding 
the old temple of the god of Viwa. Tlie Chief sent answer : " Tell 
Thakombau that Jehovah alone is God ; and him I shall continue to 
worship." 

Verani, the nephew of Namosimalua, has already been mentioned. 
He was the most intimate fi-iend of Thakombau, and rendered him good 
service in bringing back his father from exile. His name, Verani, was 
the Fijian reading of France, and was given him during the revolt in 
acknowledgment of his capturing a French trading vessel, which was 
visiting at Viwa, and, in reluctant compliance with the wishes of the 
Mbau Chiefs, murdering the Captain and crew. He was in all respects 
the perfect type of a Fijian warrior, excelling most others in heroic 
courage, brutal ferocity, and diabolic cruelty. In all his exploits, his 
powerful friend at Mbau gave him help, till his name became a word 



VrWA AND MBATJ. 397 

of terror, wherever he came with his band of bold followers. Verani 
was considered the right hand of Thakombau, who felt satisfied so 
long as he remained firm to Heathenism. From the commencement of 
the Mission, these two Chiefs had resolutely set themselves to resist 
Christianity, and had declared their purpose to prevent any of their 
own people from embracing it. But now the religion they hated was 
establishing itself firmly close to their home, and Verani began to inquire 
carefully into its true character. He treated the Missionary with 
respect, and conversed with him frequently. Special prayer was 
offered by the converts on his behalf, and the effect of the truth began 
to show itself in him, so that many expected him to abandon Heathen- 
ism. Thakombau feared it, and entreated him to be firm, and unite 
with him, while both were young, in fighting. He requested Verani 
to repair and rebuild the temples of Viwa, promising him help in 
the task. Viwa was but a small place, yet Verani mentioned thirteen 
temples in it, and said there were others he had not named. He 
consented to remain heathen, and helped Thakombau in his wars ; but 
only the principal temple was rebuilt. This was done in superior 
style, and great stones and immense posts were taken up the hill for 
the purpose. 

In the mean time, Mr. Cross and his family got comfortably settled. 
A church was formed, and in October two couples were married. The 
old Mbau King, Tanoa, still showed a friendly spirit, and begged Mr. 
Cross to let him know when he wanted food, that he might order some 
to be sent from the towns near. Visitors from Mbau and places on 
the mainland were frequently at the Mission-house. Many came to 
trade ; but all were instructed in religious matters, and strangers were 
frequently present at the public worship. Among the visitors soon 
came Thakombau himself. His first call lasted four hours, which he 
spent in disputing with the Missionary about religious truths, declar- 
ing, before he left, that he would never lotu. Mr. Cross said, " If you 
do not, your children will." " Nay," replied the other, " though other 
places may, I will not ; and when about to die, I will tell my children 
not to lotuy 

About ten miles from Viwa, on the mainland, was the district of 
Verata, subject to Mbau, but in a state of revolt. War was declared 
against it, and Namosimalua was asked to give his help. This, how- 
ever, he stoutly refused ; but Verani joined heartily, with many 
Viwans, in the war. In October great numbers of the enemy were 
slain, and their bodies, carried with dreadful shouts, passed Viwa, on 
the way to Mbau, there to be shared among the faithful towns. The 



398 FIJI AND THE FIJIANS. 

death-drums sounded day and night in honour of the victory. When 
the villages of Natavutololo, and Naivuruvuru were sacked, some of 
the inhabitants escaped. The former place had been tributary to the 
King of the Fishermen, to whom the refugees sent a messenger one 
night, with a peace-offering. He consented to spare them, on condition 
that they should burn the town of Verata, and then flee to his canoes, 
which should carry them safely away. This plot would have been 
carried out ; but Thakombau heard of it, and, not liking that the King 
of the Fishermen should have the credit of the exploit, sent a warning 
to the people of Verata, and thus averted their doom for the present. 

With sounds of war on every side, the Missionary worked on, and 
established schools. As usual, most of the converts learned to read. 
The Viwans are naturally clever, and the younger people made rapid 
progress, considering that the only printed books were in the Lakem- 
ba and Rewa dialects ; yet the difference between the latter and their 
own is not considerable. Mr. Cross soon mastered the peculiarities of 
the dialect spoken at Viwa and Mbau, and forwarded manuscript to the 
printer, using in the mean time his own written translation for the 
more advanced pupils, whereby an advantage was gained in many of 
them becoming familiar with the written character, and then learning 
to write themselves. Beyond the circle of the Missionary's immediate 
influence his work went spreading to the homes of the people who 
visited Viwa, and to the places where the converts called on their many 
voyages ; so that soon there were urgent claims sent in from many 
parts for the presence of Teachers. Verani gave permission to his 
chief wife to lotu ; but though she wished it, she refused to take the 
step until her husband should also have decided. 

A great change was thus being wrought. But there were many in 
Viwa who, like Verani, were as reckless and as heathen as ever, how- 
ever much they might have been impressed by the truth. The continued 
outrages perpetrated by these, as well as the remembrance of their own 
former misdeeds, often made the journeys of the Viwa Christians 
perilous among people who had been wronged. Among many remark- 
able instances of their preservation was one in January, 1840, when a 
small party of Christians, in sailing close to the reef off the shore of 
Viti Levu, had the outrigger of their canoe broken loose. The people 
on shore, seeing the wreck, hurried together to carry out the old 
custom of appropriating the canoe and cargo, and killing the crew for 
the ovens. On nearing her, their dark purpose was confirmed by find- 
ing that the unfortunates were from Viwa, whence their people had 
lately suffered great outrages, several of their friends having been 



VIWA AND MBAr. 

murdered by Viwans. Hundreds of armed men assembled on the 
reef near the canoe, which lay tossing about in danger of being capsized 
at any moment, while the people on board worked hard to keep her 
right, and prayed earnestly to the Almighty to save them from the 
hands of their enemies, who, with brandished weapons, cried out : 
" You are in our power ! Now we will kill you, in return for the 
murder of our friends ! " A young man on board replied, with great 
boldness : " Kill us, if you wish ; but know, that we did not kill your 
friends. Before they were killed, we had become Christians ; and 
since that, we have left off doing such evil deeds. It will be better 
for you not to kill us, but come and help us to bale the water out of 
our canoe." These men of blood were restrained, and many of them 
left their purpose of cruelty, and actually went to help the Viwans 
to empty the canoe and lash on the outrigger, so that, in a little while, 
they were again able to put to sea, rejoicing in the Lord, who had thus 
delivered them. Even Heathens exclaimed : "It is Jehovah ! for 
nothing like this has been known in Fiji before." 

In April, Namosimalua and Verani sailed together on a visit to 
Vanua Levu, some parts of which were tributary to Viwa, and where 
their names were words of dread. On such occasions it was custom- 
ary for the people to refer their disputes to their powerful visitors ; 
and the Chief of one village privately gave Varani some whales' teeth 
to kill some natives of another village with which he had a quarrel. 
Verani and one of his men, accompanied by two Christian Tongans, 
who were ignorant of the true object of the journey, went in a small 
canoe, and found some people fishing. Learning that they belonged to 
the village in question, Verani and his companions at once killed two 
of the men ; and a woman was about to be murdered ; but the Tongans 
expostulated and saved her life. On presenting the murdered bodies, 
Verani received a sailing canoe. Similar offerings were made to 
Namosi on this voyage, for the same purpose ; but he invariably 
declined them, saying " Those deeds are evil ; and since I have become 
Christian, I have ceased to murder people." Not only did he refuse to 
repeat his former ill deeds, but he earnestly exhorted the people every- 
where to lotu. 

Whatever the actual change was in the heart of this very remark- 
able man, his life had become entirely altered since he yielded himself 
to Christian teaching. There were many things which looked very 
much as if his excessive craftiness had some large share in his lotu ; 
yet it is certain that he was outwardly different to his former self: 
instead of being an accomplished villain and a marvel of cruelty, he had 



400 FIJI AOT) THE FIJIAJS^S. 

become a kind, peaceful, and teachable man, and seemed to do what he 
could to help on the Mission work. Still he remained a polygamist, 
and, in other respects, acted so as to forbid the hope that his heart was 
truly changed. After a time he yielded to Thakombau's solicitation 
to engage in war, and led an expedition against the town of Mathuata, 
which had neglected to pay the customary tribute to Mbau, and was 
supposed to be on more intimate terms with Somosomo than Thakom- 
bau liked. Namosi and his people surrounded the town and cut off 
the supply of water, so that, after eight days, the people within, to 
escape death from thirst, sent a messenger to beg for mercy, promising 
thenceforth to render to Mbau full service. The Cliief had often been 
taught our Lord's Sermon, and remembered the words, "If thine 
enemy thirst, give him drink," and forthwith bade the besieged bring 
their vessels, which he and some of his people helped to fill. As this 
was noised abroad, it excited great astonislmaent, and was attributed to 
the new religion which Namosi professed. The Mathuatans then 
presented peace-oiferings, which were accepted, and the expedition 
returned to Mbau to report. The old King, Tanoa, was pleased with 
the result, and accepted the offerings ; but his son, Thakombau, the 
actual governor, was displeased at missing his revenge, saying, " Chris- 
tianity is powerful. Because of it, we cannot get any men to eat." It 
was very remarkable, that for some months past it was not known that 
a single person had been eaten at Mbau. 

Verani cared more than his uncle to please Thakombau, and remained 
behind at Mathuata after the others had left. Collecting an army in the 
neighbourhood, where he had influence, he burned a town, killed more 
than a hundi-ed people, and returned in triumph to Mbau. Before 
starting on this expedition, he promised that when he came back, he, 
with his Avife and followers, would lotu. He was reminded of this, and 
of the great dangers from which he had been preserved. " Yes," he 
said, " a ball went through my dress, and several came very near me. 
I prayed to the true God in my heart, and kept the Sabbath-day when I 
was engaged in the war." He was evidently disposed to leave his Hea- 
thenism, but the influence of his friend and Chief, Thakombau, was too 
great on the other side, so that he continued in the interminable wars 
in which Mbau was embroiled. After Namosimalua had consented to 
go to battle once, he could not refuse afterwards, and Thakombau did 
all in his power to retain the services of so skilful an ally. 

As yet it had been impossible for Mr. Cross, or any of the Teachers, 
to get an actual footing in Mbau ; but now the way seemed open. 
Veikoso, brother of Tanoa, had long resided at Viwa, where he became 



YIWA AND EEWA. 401 

a Christian ; but when peace was restored at Mbau, he was requested 
to return to his own place. It was determined that a Teacher should 
accompany him to conduct family worship, and try to do good among 
the people. Thakombau's opposition to Christianity was too vigilant 
to allow this, and his uncle received peremptory orders to abandon his 
profession of religion ; while the Teacher, who was a faithful man, was 
compelled to leave the island. 

A large house at Viwa, which had been built for Veikoso, was now 
given to the wife of Namosimalua, who had ranked the highest in his 
family until the coming of Vatea. The attention paid to the new and 
youthful wife, enraged Ndrondrovakawai, who saw herself superseded, 
and, as is often the case, took revenge by proving unfaithful to her lord. 
As a punishment, she, with her retinue, was ordered to leave the house 
lately given her. She at once removed to the house of Verani. Namosi 
offered the empty dwelling to Mr. Cross, who, however, hesitated to 
accept it, although he was suffering from the unhealthy condition and 
situation of his present abode. As it remained unoccupied, Namosi 
pressed Mr. Cross to take possession of it. The lady was sent for, and 
the Chief said, " I have given your house to the Missionary." She 
replied, "' I am glad you have. If I had ten houses, I should like them 
all to be given to Mr. Cross." It was accordingly arranged that the 
Missionary should remove to Veikoso's house, and that Ndrondrova- 
kawai should live near her husband. Before the removal, Mr. Cross 
selected articles of barter equal in value to the building, and sent to 
Namosi to come and take payment : he, however, sent for the lady, and 
said, " Come and receive your property, which Mr. Cross has given 
for your house." He merely took two knives for himself; but, no 
doubt, she would never dare to dispose of the rest without his consent. 
After this, Mr. Cross entered the house, which his failing health made 
more and more desirable. 

In 1840, war was declared between Mbau and Somosomo. Some 
differences about tribute were stated as the cause ; but it was evident 
that Thakombau considered Somosomo too powerful for the success of 
his own designs. Shortly after the declaration of war, Wai Niu, cousin 
of Thakombau, and vasu to Somosomo, was suspected of treachery, and 
fled to the latter place, accompanied by a man of influence in the Mbau 
government. By the help of these two, Namena, a powerful district 
within thirty miles of Mbau, was won over to the other side. The 
rising of this part prevented any operations against Somosomo, and 
offerings were made at Mbau to the gods, and promises obtained from 
the priests that Thakombau should succeed against the Namenans. But 



402 FIJI AIiT> THE njIANS. 

it turned out otherwise, and the Chief came back gloomy with the 
repulse he had suffered. The Namena people, on the other hand, elated 
with their success, resolved to push their advantage, and sent messengers 
secretly to Verani, asking his help. He received the messengers kindly 
and fed them, assuring them that he was the only man in Viwa who 
remained faithful to Mbau, and that he was now so tired of its service, 
that he was willing to unite with Namena and Somosomo in the war. 
" But he lied unto them." He saw a good chance of serving his friend 
Thakombau, and at once dispatched his most confidential messenger to 
him, informing him of the application which he had received, and sub- 
mitting a plan of revenge. He was to get up a sham revolt in Viwa 
against Mbau, and then send to the Namena people for help, and, after 
they were in the town, give them up to destruction. Thakombau was 
delighted, and sent back presents to his faithful friend, and a promise 
that Verani should marry his daughter, who was of high rank on her 
mother's side as well. " My house," said he, " and its riches are yours ; 
only effect the destruction of the Namena people." Verani's difficulty 
now was to get up an ill feeling against Mbau ; and after he had 
succeeded, by spreading false reports to irritate the people, Namosima- 
lua still remained unmoved. Cleverly availing himself of circumstances, 
and persuading his uncle that great indignity had been offered to him 
by a Mbau Chief, he at last induced him to put Viwa in a state of 
defence. Thakombau paid a visit, and uttered portentous threats, to 
help the scheme ; and a hundred and forty of the Namena people came 
from Mathoe, in twelve canoes, to assist in defendmg Viwa. They were 
now in the trap, and, when Thakombau made his sham attack, their 
destruction was easy. The Mbau warriors were warned, at the last 
moment, to kill no Viwa man, and Verani discovered the plot to his own 
people, so that, with a very trifling loss on either side, upwards of a hmi- 
dred of the poor Mathoe people were massacred, and their bodies taken to 
Mbau and cooked and eaten. There is no reason to suppose that Namosi 
had any part in this vile plot. The people -murdered were his own 
fishermen, and he expressed astonishment and grief at their destruction. 

While the work of blood was going on, Mr. Cross and his family, 
with the Native Teachers, were assembled in the Mission-house, where 
they surrounded themselves with a barriacde of chests and cases, and 
committed themselves into the keeping of God. Tliey were unhurt, 
and not a Christian in Viwa came to any harm, while the bodies of the 
slain lay strewn close arouHd the Mission premises. 

When tidings of the massacre reached Namena, eighty women, the 
wives or relatives of the dead, were strangled. Such is Fijian warfare. 



YIWA AND MBAir. 403 

Thakombau and Verani made offerings to Namosimalua, in order to 
propitiate him for the loss of his fishermen ; and both earnestly entreated 
the Missionary not to leave Viwa because of the late outrage. Many 
who knew Namosi's past career, believed that he had connived at the 
plot throughout, and thus the religion he professed was brought into 
evil repute. Yet the work went on, and, at the end of 1841, Mr. Cross 
had to report an increase of ten church-members during the year, two 
of whom were Chiefs, from distant parts, who would spread the knowl- 
edge of the Gospel in other islands. A hundred and twenty persons 
were under religious instruction in Viwa, and some of them gave cheer- 
ing signs of being truly converted. Eight Native Teachers were 
employed in different parts of the Circuit. The devoted Joshua had 
gone to Mbua. A Nandi Chief had become Christian, and a footing 
had been gained at Nakorotumbu. 

But the man who stood as leader to the good work, and who had 
laboured in it, with such unsparing toil, was fast failing. He had spent 
eight years in the Friendly Islands, and six in Fiji, during which time 
he had suffered many hardships, and passed through great dangers; 
sickness had several times cast him down, and sights and sounds of 
horror had been round him continually. Now his course was run. 
His success had been great, but he had become weak and unable to 
work continuously. Feeling that his strength was failing, he obtained 
permission to remove to the Colonies to recruit ; but finding how the 
work was cramped for want of men, he nobly refused to leave, and 
resolved to die at his post. In 1842, Mr. Cross went to Somosomo, 
that he might have the benefit of Mr. Lyth's medical skill and attention. 
On the 15th of October, 1842, he died, exclaiming just before he lost 
his consciousness, " Best for a Missionary to go home ; to escape to the 
skies, and join the enraptured hosts of heaven, and be with Jesus and 
angels ! " He left a widow and five children. 

The Station thus left vacant was occupied on the 30th of August, 
1842, by the Rev. John Hunt, who had been at Rewa, where, for the 
first seven months of his residence, he was with Mr. Cross. For three 
years previously he had been at the most trying of all the Stations, — 
Somosomo, where he had gained an intimate knowledge of the language, 
and had passed through a severe discipline of suffering, having buried 
his first born there. No more fitting man could have been found to 
take up the work in this the head district of Fiji. Joined to a deep 
and devoted piety, Mr. Hunt was characterized by great mental and 
physical energy and untiring industry. He was now appointed to sue- 
ceed Mr. Cross also as Chairman of the District. The following letter 



404 FIJI ANT> THE FIJIANS. 

from him to the General Secretaries, dated, "Viwa, June 6th, 1843,'^ 
will show what he had done, and the nature of the field now before him. 
After describing his success in medical treatment, and the advantage it 
gave him, Mr. Hunt speaks of the pains he had taken in training 
Native Teachers, and then says : — 

" Our congregations are good for such a small place as Viwa. We average from 
one hundred to one hundred and forty on the Sabbath. The Lord has been pleased to 
favour us with His presence in our assemblies ; so that we have almost invariably been 
constrained to say, ' Master, it is good to be here.' We are looking for more directly 
saving power to attend the preached word ; and we know God will hear our prayers, 
because He * will have all men to be saved, and to come unto the knowledge of the truth.' 
The Class-Meetings and public Prayer-Meetings are well attended. I have a weekly 
meeting for examining the youths as to what they have heard on the Sabbath, etc., and 
have several times met the little children and the adults for the same purpose. These 
are valuable meetings. 

" Out-Statioxs. — This circuit is now rather extensive, and it takes a considerable 
portion of time to visit all the places in it. 

" Naivuruv-uru is only about three miles from Viwa, and is attended to by the young 
men who are under my instruction. The Chief and his wife are married ; and two other 
persons are preparing for baptism. 

" Ovalau is about thirty miles from Viwa, and we have about one hundred and forty- 
seven Christians at Levuka and other places, consisting of white men and their Fijian 
wives and children. Here we have two Teachers ; and I have paid them several visits 
during the year. They are, taking them altogether, decidedly the most orderly and moral 
set of white men in these islands. Their wives and children are making rapid progress 
in reading, and several of them have been baptized. I trust the children at Levuka will 
become a blessing to these islands. A Missionary should, by all means, reside at Levuka. 
There is a population of coloured people rising up, which may be of immense use to the 
cause of God, if they are wisely trained : their parents are desirous to instruct them 
aright. I can do very little for them. I must add, (though I almost fear to do so, as I 
know you are straitened for means,) that we can do nothing for them, unless we have 
more Missionaries. 

" Mbua is about one hundred miles from Viwa, where we have now three Teachfers. 
I have just returned from Mbua, having taken a tour round 'Na Viti Levu, and visited 
Ndeumba, Bengga, Nandronga, Mba, etc. The whole of these places are entirely heathen, 
and have never before been visited by a Missionary, and some of them but little by the 
natives themselves, from this part of Fiji. I went in a small worn-out schooner, belonging 
to a man residing at Rewa ; and we were exactly six weeks from leaving Rewa to reaching 
Viwa on our return. We should not have been more than a month if we had had favour- 
able winds. I may, probably, trouble you with an abstract of my journal ; but I may 
say here, that I found the people willing to listen to instruction in almost every instance ; 
and one Missionary, with ten Native Teachers, would be an abundant blessing among 
them, I only say, one Missionary, though it would be a shame to send one. What could 
a Missionary do by himself, among such a population, and so far removed from any of 
his brethren? I counted one hundred towns belonging to Nandronga itself; and there 
are many others dependent on them. There are also Ndeumba, Vitougo, Tambua, Mba, 
Votua, Rakiraki, all having powerful and independent tribes, and all the westerly islands, 
without a single Teacher among them; and scarcely any of them, three months ago, had 
so much as heard the name of * the true God,' or of ' Jesus Christ, whom He hath sent.' 
that I could make every British Christian feel the full meaning of St. Paul's question ; 
nay, is it not the question of the Holy Ghost put to us all ?— * How can they believe in 



TIWA A^T) MBAF. 405 

Him of whom they have not heard? how can ther hear without a Preacher? and how 
shall they preach except they be sent?' Christians, do not talk as if you pitied the 
Heathen of Fiji, while you keep from them that which alone can make their salvation 
possible 1 How can you think of dying until you have done your utmost to place the 
means of salvation within the reach of every soul of man ? You pray for the conversion 
of the world. What do you mean ? Do you not know that, according to the present 
constituted government of God, if the world is to be saved, Christians must put into 
operation the means by which it is to be efltected ? * Whosoever shall call upon the name 
of the Lord shall be saved.' Here is the rule of government. ' How then,' Gk)d asks you, 
' shall they caU on Him in whom they have not believed ? and how shall they believe in 
Him of whom they have not heard? and how shall they hear without a preacher ? and how 
shall they preach except they be sent ? ' and who shall send them but the Christians of 
England ? and who to Fiji but the Wesleyan Methodists ? You have adopted Fiji as 
your field of labour. I beseech you, in the name of perishing thousands, send us la- 
bourers. 

" Mbua. — I found things at Mbua much as I expected. I had received a letter from 
Joshua, our principal Teacher there, informing me that they were at war, but giving 
satisfactory evidence that the lotu (or Christian) Chiefs had nothing to do with originating 
the war. This I found to be the case. The war is between Tui ^Mbua and Tui Moru, two 
brothers, the former the real King of Mbua. This is the second time the pretender has 
raised a war at Mbua ; and he is not likely to gain his point at present. The Christian 
Chief did not join in the war until he was obliged to do so ; his name is Kaitono : he is a 
man of great influence at !Mbua, being the Matam'-vanua of the old King, as well as a 
Chief of considerable rank; in fact, he has more to do with the management of affairs 
than the King himself. There are two more men of distinction who have become Chris- 
tians, and about eighty -three people ; there are also thirty-four of the people of Tui Mbua 
and Tui Mom, who still profess Christianity. 

" The present war and other things have prevented those who have embraced Chris- 
tianity from making much progress. In fact, they cannot advance as they should do, 
without the direct superintendence of a Missionary. The Native Teachers are excellent 
men ; but there must be, for some time to come, one Missionary, at least, on each prin- 
cipal Station ; and I believe the Lord Jesus would send two if He had the management of 
the affair. We can visit but little the persons who are one hundred or more miles 
distant ; and even when we do visit them, we cannot remain long ; whereas these people 
are like children, and require ' line upon line, and precept upon precept,' or they will only 
become Christians to disgrace the Christian name, and hinder the universal diffusion of 
Christianity in these islands of the sea. The mode of calculating the number of Mission- 
aries needed for a cenain field of labour is not the same as in England. It is not fair to 
say, ' There is a population of three hundred thousand, and they have five Missionaries, 
and about thirty Native Teachers.' We should rather say, 'Here are three hundred 
thousand children to be taught, Tfor that is what they aU are,) and they are scattered over 
a large group of islands, some of them far distant from each other, and these have to be 
taught the first elements of letters and truth by five 31issionaries, (one of whom has to 
attend to printing nearly half his time,) assisted by a number of natives, who can only 
be compared to boys at the head of a class, and who are not at all prepared to take a part 
in the regular work of conducting a school.' What can they do among so many, and 
these many of such a character ? 

" I now proceed to give you some account of my voyage round the island called Xa 
Yiti Levu. It is about three hundred miles in circumference, and contains, I suppose, 
nearly a third of the whole population of Fiji. Yery few places on it have been visited 
before by a Missionary, except those in the immediate vicinity of Mbau and Rewa. I 
had for some time felt a desire to make a tour round it ; and hearing that an old schooner 
was going to the western part of it, for the purpose of trading, I asked the owner to take 



406 FIJI AND THE FIJIAl^S. 

me to the principal places, and then to Mbua. This he engaged to do, and also to land 
me on Ovalau, if not on Viwa, on my way home. I need not say that I had to endure 
many things which would be called hardships at home ; but it was much more safe going 
in this schooner, though a miserable craft, than in a canoe. 

"Thursday, April 6th, 1843. — This morning we left Rewa for Nukulau, an island 
about six miles from Rewa, which we reached in a short time. We had intended to 
remain there for the night ; but as the sun was four or five hours high, we thought il 
would be well to go on as far as we could ; and having a fine breeze, we reached the 
island of Namuka before sunset. We went ashore, and found a pretty little island without 
an inhabitant. The natives are often afraid of residing on small islands, as they are so 
much exposed in time of war. I had a long conversation with some of the ship's com- 
pany, and I trust succeeded, by the blessing of God, in making some impression on their 
minds. I believe we shall not have so much swearing again on board as we have had 
to-day. 

" 7th. — We had a full view of poor Suva this morning, where we once had a few 
Christians. Yesterday the town was reduced to ashes, and many of its inhabitants 
killed and eaten by the Rewa people. We saw several canoes which had gone in search 
of the miserable remnant. The Christian Chief is still alive. 

" We reached Ndeumba, a chief town in Na Yiti Levu, about noon. We went ashore 
immediately, and found a small town a short space up the river ; but, finding no Chiefs 
there, we proceeded to the place where the Chiefs reside. This is a large well-built town, 
and has a fine dure. They are at war with an inland tribe, and are making the best prep- 
arations they can for the security of the place. The third Chief took me round the town, 
and we had a long conversation about the evils of war and the blessedness of religion. 
He said it was all good, and it was quite according to his mind to have some one to reside 
at Ndeumba to teach them all about the lohi. I and the owner of the schooner conversed 
for some time with an elder brother of this Chief in the evening, and he seemed of the 
same mind ; but they could say nothing decidedly, as the King was not at home. They 
agreed, however, to tell him all that I had said on his return ; and when they had all 
talked together on the subject, they would send me word, as to whether they would have 
a Teacher at once, or not. 

" We were detained at Ndeumba until the 12th, so that I had many opportunities of 
conversing with the Chiefs and people. The Lord gave me great liberty in speaking to 
them, so that this has been to them a time of visitation. I was glad also to find a young 
Chief from Nandronga, who seemed very willing to receive instruction. I may observe 
that, although the dialect of Ndeumba is very different from that of Mbau, or Rewa, yet 
the Chiefs both of Ndeumba and Nandronga understood the Mbau dialect, so that I was 
able to converse with them. 

" We have to use curious proofs and illustrations in talking to such natives about 
religion. I do not think that the Fijians are at all acute in the art of reasoning; and it 
is somewhat difiicult to convince them of the truth of anything by arguments. They will 
never use an argument to prove the truth of their own religion ; they know nothing of 
abstract reasoning. You cannot convince them that it is impossible there should be two 
Gods, from considering the Divine nature or government ; the only way in which I could 
succeed was, by showing them that, if we men had two makers, it would have been im- 
possible that we should have all been made alike. I said, ' See, that man has two eyes, 
two ears, two hands, two feet, the same as I have ; his nose is above his chin, the same 
as mine ; we are exactly alike, except in the colour of our skin, and that is only the out- 
side skin. Now, how is it possible that Ndengei could imitate Jehovah? ' They all said, 
* True, there is but one who made us, and that is Jehovah.' 'Yes,' I replied, 'it must be 
so, or we could not be so much alike. How is it that your canoes are so different from 
our ships ; and that you cannot make houses, or knives, or anything else like ours ? Do 
you not see that the works of men are different ? but all the works of God are the same 



YIWA AXD MBAF. 407 

in every land, because there are many men, but only one God.' E ndina, e ndina ! 
* True, true ! ' was the only reply ; and then they talked about it among themselves. They 
were much pleased with our accounts of the creation and the fall of man, of the destruc- 
tion of the old world and the deliverance of Xoah, of the destruction of Sodom, of the love 
and work of Jesus Christ, and of heaven and hell, etc. 

" ISth. — This morning the wind was favourable ; but we were only able to reach the 
island of Mbengga, about twelve miles from Xdeumba. I went on shore, and had a long 
conversation with the Chief of Rukua, He did not seem much disposed to listen to in- 
struction, his whole mind being taken up with the attainment of riches. Xoah, one of 
my young men whom I had with me, went ashore to sleep, and conversed almost all 
night with the second Chief, a fine old man, who was much pleased with what he heard: 
so that there is a little seed sown here also. The Lord water it ! Mbengga is a pretty 
island : it has twelve or fourteen towns on it, and the greater part of it is subject to Rewa. 
Here is a large cave, which is sometimes used as a burying-place for Chiefs, and a tree 
which, it is said, always flowers when the westerly wind is likely to blow : it was true 
yesterday, as it was in full flower, and the westerly wind blows to-day. The natives say 
the tree will not grow anywhere but at Mbengga ; that the god of Mbengga can only 
make it take root and grow. 

" Sunday, 16th. — While we were holding our service on deck, a strong wind from 
the westward sprang up, but it was directly contrary. We, however, made all the sail 
we could, and ran over to an island called Vatulele, about fifteen miles out of our course. 
We came to anchor before sunset. I and Xoah went ashore. We found the principal 
Chief ill, to whom we preached the good Physician of body and soul. I left Xoah to 
spend the evening with them, as he has now got fully into the way of declaring the good 
tidings when he has an opportunity. We lay off Yatulele till the 19th ; so that I had 
many opportunities of going ashore to instruct the natives, who seemed willing to learn. 
On the Ibth, one of the Chiefs accompanied me to see a celebrated place, the residence of 
the goddess of Yatulele, about seven miles from our anchorage. The objects of the su- 
perstitious veneration of these poor creatures are nothing more than a number of red 
crustaceous fishes, larger than a shrimp. There is abundance of them in Fiji; but there 
they are generally of a dark brown colour when alive, and become red when cooked : the 
living fish being red here is no doubt the reason why they are considered as super- 
natural. The mother of the fish is said to be of an immense size, and to reside in a large 
cave by herself; and her children leave her when they are called by their name, which 
in Fijian is Ura. The path to the cave lies through a part of the island, which for two 
miles is a perfect garden : nothing is to be seen but bread-fruit and cocoa-nut trees, with 
banana plantations, the best cultivated I ever saw. About half way we found a small 
town, where they provided food for us, to the inhabitants of which I had a good oppor- 
tunity of recommending the bread of life. We reached the sacred spot soon after noon. 
The first part we visited consists of a large cave, perhaps twenty feet high by fifteen 
wide, and twenty yards long. This communicates with another, about the same width 
and much longer. The bottom of both these places is lower than the beach, so that the 
water remains in them when the tide has retired. The Chief stood at the mouth of the 
cave, and called out with all his might, ' Ura, Ura, come, that the Chief from England 
may see you.' There was no answer, however, and only a very few of the fish appeared, 
which were all there before he began to call. We then went to the other place, I by 
land, and they by means of a passage under ground, a kind of natural tunnel, which has 
some depth of water in it. I expected the mother would make her appearance now ; but 
neither she nor many of her children seemed willing to show themselves. I now began 
to encourage him to call aloud, and make them come, but it was all to no purpose ; a few 
of them moved about at the bottom of the water, but took no notice of their worshipper. 
I tried to convince him of the folly of considering such things as these to be gods, and he 
was much interested with my remarks. Sometimes he seemed all but determined to be- 
come a Christian at once j and I believe this was to him a day of visitation. 



408 FIJI AOT) THE FIJIAKS. 

" This people are subject to Rewa, and are too much afraid of becoming Christians 
to be at once decided. If Rewa would take the lead, we should soon have one hundred 
thousand 'professed Christians in Fiji. There are four towns on the island of Vatulele ; 
and it is, altogether, a lovelj spot : * only man is rile.' I left the island, grateful to God 
for the many precious opportunities I had of preaching Jesus to its ignorant inhabitants. 

" 19th. — This morning we had a favourable wind, which took us nearly to Nan- 
dronga ; it then became a perfect calm, so that we were obliged to remain all night at sea. 

" 20th. — "We caught a large shark this morning, and I obtained his teeth and back- 
bone for my part of the spoil. We soon after had a breeze, which took us to Xandronga. 
I went ashore as soon as possible ; — Mr. Wilson, a Lincolnshire man, who is living here, 
was in good health, and very glad to see me. We waited on the Chiefs that night, and 
found them disposed to receive a Teacher as soon as the present war is over. There are 
two principal Chiefs at Xandronga, and two important towns near each other. The 
Chiefs are of one mind with respect to religion ; and their sons, who now take an active 
part in the affairs of government, seem quite agreeable to its introduction among them. 
The white man living there, Mr. Wilson, has already persuaded them so far to observe 
the Sabbath as not to go to war on that day. I counted the names of one hundred towns 
which belong to them, or are dependent on them. 

" Nandronga is a place of great importance. A Missionary there would have direct 
access to one hundred and fifty towns, and our way would also be opened to the whole 
of this part o^ the group. The Chief of Xandronga ranks with the Kings of Fiji ; and I 
consider it, therefore, a good sign, that he is disposed to receive a Native Teacher until he 
can have a Missionary. I must inform the Committee, that I gave this people every 
reason to expect an English Missionary. I hope you will not allow me to mislead them. 

" 22nd. — This morning we left Nandronga for Mba, sixty or seventy miles distant ; 
a place of bad report in Fiji. We did not reach Mba till the 27th, in consequence of the 
wind being light and often contrary. I did not think it prudent to go ashore at once, till 
we had seen some of the natives, and gained a little of their confidence. Several of the 
Chiefs came off, and seemed much disposed to trade ; so that I saw we were likely to be 
here some time, in order to make preparations for getting a cargo of biche-de-mar. The 
second Chief of the place told me, that he wished to have me for his friend, almost as 
soon as he saw me, I gladly accepted the challenge, and always after called him Xoqui 
tau, ' My friend ; ' and he did the same to me, and acted accordingly. 

" 29th. — I went ashore this morning, and my friend Tonggambale took me up a fine 
river, to see his town. He and one of his men pulled the boat, and I steered her ; so 
that they had me completely in their power. We called at a small village, about a mile 
up the river, and remained a short time : the Chief gave orders to prepare food for us by 
the time we should return, and we then proceeded on our way. We soon reached Yotua, 
my friend's town. It is large for a Fijian town, and in a fine flat country, covered with 
large ivi-trees, a kind of chestnut ; the houses being built among them, — which makes 
the place beautifully shady and cool. We did not remain here very long. I gave a short 
account of the lotu to a number of people in my friend's house. All was new to them, 
but they seemed pleased as far as they understood what I said to them. They were de- 
lighted beyond everything with my umbrella, as they had not seen one before : they ran 
after me in crowds as I passed along, to gaze upon the wonderful thing. 

" We returned to the village, where the people were cooking our dinner ; and we 
found it ready prepared, and had a good appetite to welcome it. After our repast, and a 
short conversation about religion, we set off back again to the biche-de-mar house, where 
I had another opportunity of conversing with a people who are the most ignorant of any 
I have met with, but who are very willing to learn. We returned to the schooner before 
dark, where I found a patient, whom I had taken on board a day or two before, much 
worse. She was a New Zealander, the wife of a Mr. Phillips, owner of a schooner called 
the ' Neptune.' We had spoken with the schooner three days before, and had taken the 



VIWA AND MBATI. 409 

poor woman on board at the request of her husband, who thought, if she could be con- 
veyed to Yiwa, she might recover. There was, however, no probability of this ; but I 
was willing to do what I could. On Sunday morning she became still worse, and we 
were afraid she would die before we covdd reach some desolate or Christian land, on 
which to bury her ; for we dared not bury her near Mba, knowing that the natives would 
take her up again, for the sake of obtaining the box in which her body was enclosed. 
We made all sail, and thought we should reach a sand-island before dark. The poor 
creature died about noon. I made many inquiries about her soul ; but could learn very 
little of her state. Yet I believe she feared God, and have hope in her death. We 
could not reach the island ; and, as the weather was very hot, and we had but a small 
vessel, we thought it would be unsafe to keep her until morning. We therefore went 
ashore, I and my man Noah, and two of the ship's company. We had no spade, but 
managed to dig her grave with our hands and a pole. Here we laid the remains of poor 
Mary, far from her own native land, and under circumstances of a very melancholy 
nature. It was quite dark before we finished her grave, which rendered it impossible to 
read any part of the usual funeral service, as we had no lanthorn ; so we kneeled down on 
the spot, and prayed with hearts full of sadness and sorrow. The darkness of the night 
seemed to add to the solemnity of the scene ; altogether it was one of the most touching 
circumstances of my life. 

" For many successive days we had unfavourable winds : so that, although we were 
now not more than one hundred and twenty miles from Mbua, we did not reach it until 
the 11th of May. I need give you no account of this time. It was a trying, but also a 
profitable, season to me ; and I now began to be concerned for Mrs. Hunt, as the specified 
time for making the whole voyage was past, and we had no prospect of reaching home 
for the present. I had many temptations, many blessings, and many opportunities of 
speaking for my Master, especially to the ship's company. This, though the most painful, 
was to me the most useful part of the tour. 

''May 11th. — We ran over from ISTa Viti Levu yesterday, and reached a part of the 
island called Thakaundrovi before dark. This morning we arrived at Mbua. I went 
ashore, and found the ' Triton' had been here but a few days before, and had taken away 
two of my Teachers as pilots. She had been to Rotuma, and is on her way back to 
Tonga with Mr. Thomas and Mr. F. Wilson on board. One Teacher was left to take care 
of their house, from whom I learned something further of the state of things at Mbua. 
There seemed to be no prospect of doing anything at Mbua, as the Teachers were away, 
and the people fully engaged in war ; so I had a conversation with the lotu Chiefs, and 
those of the people who were at home. I succeeded in persuading the wife of Raitono, 
the principal lotu Chief, to become a Christian, and then had a public service with them ; 
after which we went on board. 

" Sunday, lith. — This has been a blessed day to me. I preached to the ship's com- 
pany from, ' He that covereth his sins shall not prosper,' etc., and the Lord enabled me 
to be very plain. I am now clear, I trust, of the blood of these men. I have taught 
them publicly and privately the things which make for their peace. I have had, in 
English, family prayer in the cabin, such as it- was, ever since I left Mba, and some of 
them have attended to this means of grace. Opportunities of speaking to them apart 
have not been very numerous ; but the Lord has given me one with each of them. I do 
not think they will find sin quite so easy as they have done. 

" 16th. — We had a good wind to-day, and especially towards night, of which we 
thought we would make use by sailing all night ; a thing we never dared attempt before, 
in consequence of reefs and shoals. In the middle of the night the vessel went ashore 
on the point of a reef; she ran over the reef a short distance ; and before all the sails 
were down, we found her in a basin just large enough for her to anchor in. The next 
morning we found ourselves completely enclosed with reefs and shoals ; but we got out 
without injury, for which I praised God. 



410 FIJI AJSD THE FIJIANS. 

18th.— This morning we had a light breeze, and did not expect to see home to-day. 
About ten o'clock, however, a fine breeze sprung up, which brought us safe to Viwa by 
four. I found my dear wife well. Mr. and Mrs. Jaggar had remained at Viwa the whole 
of the time I had been away : this was exceedingly kind, and is, indeed, characteristic 
of them both. Namosimalua was gone in search of me to Rakiraki, and all were much 
alarmed, lest some evil had happened me. Praised be God, I am now safe at home again, 
in better health, both in body and soul, than when I set out. 

" How wonderful are the ways of Providence with respect to Fiji ! Mr. Spinney was 
appointed to labour here, but died before he entered the field : then Mr. Waterhouse was 
sent to us, and we received him as a messenger from God, and rejoiced in him as in a 
father ; but how soon was our Elijah taken from us ! Our eyes were then fixed on Mr. 
Cross, to whom we were all united in strong afiection, and whose wisdom and experience 
seemed a stay to us ; but, alas ! he too is taken from us. What can we do ? "We look at 
one another, and sigh, and pray, * Lord, help us ! ' We have now no head, we are all 
alike young and inexperienced. We are but five in number, and three of us have been 
much afflicted at times during the past year or two. Surely the Committee will pity us, 
and send us out a Chairman, and an additional helper. 

" We cannot think that the determination of the Committee to send out no more 
Missionaries at present applies to us. Nay, dear fathers and brethren, remember that 
the Lord has taken three from us (nay, I may say four, for Mr. Waterhouse was as one) 
since the commencement of the Mission, and you have only sent us out one since we 
came. We have not yet seven, our old specified number." 

On May 15th, 1844, Mr. Hunt again writes .• — 

" I am happy to say that, during the past year, our health, as a family, has been 
better than usual. Mrs. Hunt, in particular, has much improved, for which we are, I 
trust, truly thankful to God. 

" I have had abundance of employment, especially with the sick, who have been 
very numerous during the year ; so that Yiwa has been like an hospital. They have 
come from various places, but principally from Mbau. Two of my principal patients 
have been a daughter of Thakombau's, and the son of a Chief of rank. Both of them 
have recovered, and have embraced Christianity. The only way of obtaining access to 
Mbau appears to be by giving medicine ; and this means has been evidently owned of 
God during the past year. Besides the two above mentioned, several others, principally 
the wives and children of Chiefs, have become Christians by profession, on account ot 
the benefits they have derived from medicine. We have now our regular services in 
Mbau twice on the Sabbath ; and those who have renounced Heathenism attend regu- 
larly, and are very attentive to the preached word. This is cause of great thankfulness 
to Almighty God. Many are favourable to Christianity in Mbau, and none oppose it 
openly that we know of; nevertheless, we have no prospect of having a Mission-house 
built in Mbau. In answer to a question proposed to Thakombau on the subject, a short 
time since, he said, * We are at war, and cannot attend to Christianity at present.' I 
mentioned Ovalau as a place we thought of for a Mission Station : he said, ' Ovalau and 
Koro are our lands : you can go to them ; but we shall not become Christians at Mbau 
at present.' The old King is agreeable to almost any thing in appearance ; but he is not 
so sincere as his son, nor has he so much influence in an affair of that kind. 

*' Mbau and Rewa have been involved in a most bloody and malignant war during 
the whole of the past year. Most people consider that Rewa is the aggressor, and that 
Mbau could not have maintained its national honour without coming to hostilities. Both 
parties are determined to continue the war until some of the Chiefs are killed. It may 
be years before peace is restored : such is the determination on both sides to conquer or 
die, that to talk of coming to terms seems quite out of the question. The Mbau people 



YIWA AND MBATJ. 



411 



have killed a great many of the allies of Rewa ; but the latter is far from being con- 
quered. 

" Besides, the war between Mbau and Rewa, the Lasakau people, who constitute a 
part of Mbau, are at war among themselves. Indeed, things in this part of the group, 
politically speaking, wear a gloomy aspect, and some great revolution is expected by 
many. The war between Rewa and Mbau has prevented us from having any intercourse 
with our dear friends at Rewa ; for, although we are neutral parties, we cannot obtain 
persons to work our canoes in time of war, especially in one like this, in which all parties 
are involved. It is not an affair that aflfects one district only, as is often the case : all 
are engaged in it ; and even the white men living in Rewa have assisted the natives, so 
that they are afraid to go backwards and forwards. 

" The Viwa people have not been much involved in the war, which is cause of thank- 
fulness. Some have been occasionally obliged to go ; others have risked much rather 
than go. It is a difficult affair with some of them. They have a great objection to en- 
gage in that in which they formerly delighted ; yet, if they refuse to go when requested, 
it is considered rebellion against their Chiefs. Namosimalua has not, to my knowledge, 
forced any of them to go : those who are directly connected with him have joined him, 
as have some others who felt it their duty to do so. 

" I shall now give a few extracts from my journal, which may be interesting to you, 
and show how my time has been employed. 

" Oct. 8th, 1843. — My regular work is now as much as I can possibly get through. 
I have generally four or five services on the Sabbath, of one kind or other. On the 
week-day I have an English school in the forenoon, a writing-school directly after dinner, 
and then the regular native school at four o'clock. Attending to the sick takes up nearly 
every moment of my spare time. What writing I do, is done during the English school- 
hours. I have five coloured boys, four of them from Levuka, one man, and a native 
boy, learning English ; and they are getting on very well. The boys from Levuka will 
be useful as monitors, should a Missionary be stationed there next year. 

" Dec. 21st. — Last Sunday I visited Ovalau, preached three times on the Sabbath, 
and met the Classes. We called at Ngavo, a town on the opposite side of Ovalau, where 
a Catechist has been doing a little for some time. A short time since, I sent a young 
man from the Native Institution to his assistance, and a few young men have since re- 
nounced Heathenism. We had a good wind, and reached home in safety. Captain Clay- 
ton, lately from New Zealand, accompanied me to Yiwa. He went to Mbau the next 
day, to ascertain the minds of the Chiefs as to the appointment of a British Consul to 
the Fiji Islands. Thakombau was pleased with the proposal, and signed in my presence 
a written request to the Queen of Great Britain, to appoint Captain Clayton to the office. 

" 25th. — Christmas-day. I gave notice to the boys that it was the custom in Eng- 
land to sing on a Christmas-day morning. Yery early in the morning we heard a whole 
choir of them strike up under our window, which reminded us much of our dear friends 
at home, as well as of by-gone days. The boys went through the town, singing at every 
house, except those in which there were no Christians. They had no Christmas carol ; 
but a translation of a part of the first hymn in our Hymn-Book answered well. 

*' Jan. 1st, 1844. — We have closed another year of mercies. It has indeed been such 
to us. We have not made any thing like suitable returns. Lord, be merciful to us, and 
continue to bless us, through Jesus alone ! Certainly time is not heavy on our hands. 
It does indeed fly. We might easily work ourselves to death, by doing only what ap- 
pears absolutely necessary ; so that out of many things requisite to be done, we are 
obliged to attend to those which appear to be indispensable. for more of the spirit 
of Mr. Wesley ! he did indeed redeem the time. I find it difficult so to give my heart to 
God, as not to feel anxious. I know that loving Him with all the heart is the perfect 
cure of all anxiety ; except a strong desire, amounting to something like anxiety, to do 
His will and save souls from death. Anxiety to do our duty is right ; anxiety about 
providential events is wrong. 

27 



412 FIJI AKD THE FIJIAKS. 

" 15th, — A day or two ago several Tokatoka men, a town belonging to Rewa, were 
killed bv a party of Mbau warriors, from a town called Namata. Among other advan- 
tages gained by the Mbau party is the death of the Chief of Tonga, a town belonging to 
Rewa. He had gone to Nakase to engage the people to join Rewa. The Nakase people 
were assembled in the market-place to oflfer their services, according to Fijian custom,* 

" "While an affair of this kind was going on at Xakase, the Naitasiri people, a small 
kingdom in the interior of Xa Viti Levu, who are the determined enemies of Rewa and 
allies of Mbau, entered the town without being observed. Their bodies and faces being 
covered with soot and vermilion, they were not known, and proceeded to the market- 
place to join the Xakase warriors. One of them ran up to the Chief of Tonga, with his 
club raised ; and, instead of striking the ground with it, took a fatal blow at the head of 
the Chief, and laid him dead at his feet. The confusion in the town may be imagined. 
Those of the people and warriors who could, fled; but several were killed. The 
Fijians are very clever at a thing of this kind. Indeed, most of the conquests are 
gained in this way." 

The progress of the Mission "vras now steady, and gave encourage- 
ment to Mr. Hunt, whose untiring and judicious exertions met with 
success, not only in Viwa itself, but in other islands near. The power 
of the Christian life was beginning to be felt more widely, and the people 
were getting ashamed of their evil practices. Many were kept from 
uniting themselves with the Church, by the strict prohibition of 
polygamy and adultery. The administration of the sacraments, too, 
was always attended ^vith singular good. While Mr. Hunt was pro- 
nouncing the solemn form of baptism over ten persons at Viwa, the 
whole congregation were greatly moved, and many received impressions 
which were never lost. Among others present on the occasion was 
Vatea, Namosimalua's favourite wife. She was a fine, healthy woman, 
but, as her heart became contrite, under the holy influence then felt, 
she fainted several times with excessive emotion. Going to her home, 
she continued in earnest prayer, until, on the, same day, she found 
peace with God, and lived afterwards a happy and useful member of 
the Church. The rigid fidelity with which the way to the Lord's 
Supper was kept shut against all who lived in known sin, made that 
sacrament a peculiarly solemn service in the eyes of the people. One 
very interesting feature in the public M'orship was the singing. The 
people learned to sing some of the hymns which had been prepared for 
them, to simple English tunes. But the most striking effect was pro- 
duced by their chanting of the Confession and Te Deum to one of their 
own wild strains. One person would chant the first sentence in a * 
subdued tone, followed by another, who took the next an octave higher, 
and then the whole congregation joined in with the third clause in 
unison ; and so in regular order through the entire composition. 

On August 12th, 1844, Mr. Hunt received efficient help. The 

• Then follows a description of the bolebole. See pp. 36, 86. 



VrWA AND MBATJ. 413 

Rev. John Watsford was sent from Sydney, in compliance with an 
urgent request for assistance, and commenced his work at Viwa, 
where he soon gained a knowledge of the language and laboured 
with very great earnestness and zeal. In the following March, he 
wrote : — 

" I have been preaching for about two months and a half, assisted 
by something written beforehand. Last Sunday I preached extempore. 
I have also commenced leading a Class, and begin to feel confidence in 
speaking in Fijian. I feel much for these poor souls who have not yet 
my Saviour known, and pray God to help me, and make me instru- 
mental in saving some from eternal burnings. 

" We have found that the cruelties and cannibalism of Fiji exceed 
all the description which has been given : not one half has been told. 
The whole cannot be told. The war between Mbau and Rewa is still 
carried on. Some towns have been burned, and many persons have 
been killed and eaten, since we last wrote; and it is more than 
probable that hundreds more will follow them ere the war terminates. 
At Mbau, perhaps, more human beings are eaten than anywhere else. 
A few weeks ago they ate twenty-eight in one day. They had seized 
their wretched victims while fishing, and brought them alive to Mbau, 
and there half killed them, and then put them into their ovens. Some 
of them made several vain attempts to escape from the scorching 
flame. It makes our hearts bleed to hear of their fiend-like cruelty ; 
and we pray God, and beseech the Christian world to pray with us, that 
the wickedness of this cruel people may soon come to an end." 

Mr. Jaggar and his family were now at Viwa, having been obliged 
to quit the Rewa Station on account of the war. 

The training of the Teachers and youths was carried on by Mr. 
Hunt with great energy and success. They would read a short theo- 
logical lecture together, and then make it the subject of conversation 
and inquiry. One of the students had already become a great help to 
Mr. Hunt in his translating work. Geography, history, and other 
matters were studied with encouraging results. 

In May, Mr. Hunt made a tour round his wide Circuit, and visited, 
during a month's absence, the islands of Moturiki and Ovalau ; Nandi 
on Vanua Levu, where he married ten couples, among whom were the 
King and Queen ; and he was the guest of Rai, a converted high priest 
at Moanaithake, where twelve couples were married, including Rai 
and his principal wife. Eighty-four natives were baptized, after close 
examination, in these two places. Solevu and Mbua were also visited 
on this large island, and then Nakorotumbu on Viti Levu. 



414: FIJI AXD THE FIJIAIs'S. 

The war between Mbau and Rewa raged furiously, and bloodshed, 
and rapine, and scenes of cannibalism too horrible to describe, sur- 
rounded the Missionaries on all hands. 

In the earlier part of this year the members of the missionary band 
at Viwa were themselves greatly quickened. Their Class-meetings 
brought extraordinary blessing ; and as these good men and their 
devoted wives increased in spiritual power themselves, the effects were 
soon manifest in the improved religious state of the native Teachers 
and members, and in the deepening impression made on the Heathen 
round them. As there is no position which makes the need of deep 
piety and close commmiion with God so fully felt as that of the Chris- 
tian Minister, so there is no sphere of ministerial labour where this 
necessity is so imperatively demanded, as in that of the Missionary 
among a savage and abandoned people. A zeal which is born of excite- 
ment, or fed by any motives lower than the constraint of Christ's love, 
must languish and die out in such a case. For a Missionary thus 
placed to remain merely faithful, as far as liis own personal piety is 
concerned, requires no ordinary measure of grace. The secondary 
checks and helps furnished by the observation and example of others 
among whom goodness is prized, are here absent. But faithfulness to 
his great commission demands exposure to unnumbered hardships, 
privations, and dangers ; the prosecution of arduous labour, M'here 
exertion is almost painful, and, in some cases, actual torture ; the 
unwearied sowing, when barren disappointment seems to crush every 
seed ; the heart-sickening bitterness of hope deferred ; together with 
the absolute exclusion of all occupation and enterprise not directly 
connected with his one spiritual work. 

And if little is said in these pages of the wives and families of the 
Missionaries, it is not because they are forgotten, but only because the 
compass of this history demands the exclusion of everything not 
actually essential to the completeness of the record. Of the women of 
this Mission it may well be said. Their praise is of God. In the 
Mission work itself their help has been beyond price ; and there, where 
the public gaze may not pierce, in the midst of suffering and annoyance, 
one tithe of which would overwhelm average Christian women M'ith 
despair, they have created a home and a retreat even of joy for the men 
who toiled to the death on behalf of Christ. Mr. Hunt felt deeply im- 
pressed that nothing but entire holiness of heart would do for him- 
self and his companions in labour. Giving his whole heart and mind 
up to the teaching of Scripture on this matter, he preached about it 



VIWA AND MBAU. 415 

earnestly and often to those few devoted ones, who gained incalculable 
advantage from his faithfulness and fervour.* 

An event which greatly cheered and encouraged the missionary 
band at this time, was the sound conversion of Thakombau's close 
friend, the terrible Viwa Chief, Verani. For some time he had been 
satisfied that Christianity was true ; but was kept from avowing his 
belief by a wish to help the Mbau Chief in war, and the extension of 
his dominions. The more, however, he became persuaded of the 
importance of the truths he had heard, the more his uneasiness in- 
creased, until he always went forth in dread, fearing lest he should fall 
in battle and be lost for ever. He still professed to be heathen, but 
often stole into the woods alone to pray to the one true God ; and even 
on the battle-field, he would fall down and call upon the Lord his 
Maker. His concern to learn yet more of the Gospel rapidly in- 
creased, and some very devoted converts watched over him with great 
care. Contrary to custom, he already learned to read; and when the 
name of Jesus occurred, he would reverently kiss the book with every 
sign of gratitude and joy. When mention was made of the death of 
Christ for sinners, he would say, " Jesus, why didst Thou suffer this for 
me 1 " All this time he was obliged to go to war ; but his life was 
repeatedly and remarkably preserved ; a fact which he duly recognised 
and made cause of thanksgiving to God. At last he laid the whole 
matter before his friend and Chief, and asked permission to become 
Christian. Thakombau, who dreaded the loss of so powerful an arm in 
war, persuaded him at any rate to wait some time longer. Verani loved 
the Chief sincerely, and was anxious to serve him ; but his anxiety 
about his own soul greatly troubled him ; and though deterred from 
a decisive profession of Christianity, he continually made it the sub- 
ject of conversation and inquiry, and never failed to advocate its claims 
on others even in distant parts ; unlike his uncle Namosimalua, whose 
politic and partial assumption of the lotu resulted in but a cold and 
questionable upholding of its interests. Verani's next step was to 
urge the terrible Mbau Chief himself to lotu. But in this he failed, 
except that his influence prevented Thakombau's continuance of active 
opposition to the good work. The Viwa Christians were untiring in 
zeal for their Chief's conversion, and several times he had two or 
three of them with him all night, engaged in reading, conversation, 
and prayer, until, whether among Heathens or Christians, he would 
scarcely talk on any other subject than religion. 

* See Entire Sanctification : Its Nature, the Way of its Attainment, and Md1d/V6S for Ua 
Pursuit. By tlie late Eev. John Hunt. Second Edition. London : Mason. 



416 FIJI Am) THE FIJIANS. 

On the Sunday before Easter an announcement was made that the 
Good Friday would be religiously observed in memory of the death of 
Christ, and Verani determined that on that day he would publicly 
dedicate himself to the true God. Early in the morning, he went to 
Mr. Hunt and asked him when the day would occur again : on being 
told that it would not be for a year, he said firmly, " Then I will 
become a Christian to-day." He kept his word, and at the morning 
prayer-meeting, March 21st, 1845, the little congregation were made 
glad by seeing the dreaded Verani, as humble as a child, bow his knee 
before God, and openly declare that he thenceforth abandoned Heathen- 
ism and its practices. His sincerity was soon and severely put to the 
test. A principal Chief of the Mbau Fishermen had for some time 
found asylum in the house of Verani, whose sister he had married as a 
head wife. This man was persuaded to return to his people, where he 
and his aged father were brutally and treacherously murdered.* Such 
an act was an aggravated and deadly insult to Verani ; but the arm once 
so quick to strike in bloody revenge, now was immoved. The man so 
jealous and so furious in his wrath was now another man ; and when 
his own widowed sister and the other wives of the slain gathered 
around Verani, and wildly urged him to strangle them, he stood 
firm, and said calmly, " If you had come some time since, I would 
readily have done it ; but I have now lotued, and the work of death is 
over." 

Hearing of Verani's intention to loiu, Thakombau, when too late, 
sent a messenger, requesting further delay, that they might all become 
Christian together. The answer was : " Tell Thakombau that I have 
waited very long at his request ; and now that I have become Christian, 
I shall be glad to go anywhere with my people, to attend to his lawful 
work ; but I fear Almighty God, and dread falling into hell-fire, and 
dare no longer delay." Message after message was sent ; but in vain. 
Verani was told that the hitherto ample supplies which he had received 
from Mbau would be stopped, and that he would come to be a poor and 
despised man. But he had counted the cost, and was not to be moved. 
When entreaties, promises, and threats had been tried without success, 
and the people expected eagerly the sentence of wrath against the 
resolute convert, Thakombau astonished all, and bitterly disappointed 
some, by saying : " Did I not tell you that we could not turn Verani 1 
He is a man of one heart When he was with us, he was fully one 
with us ; now he is a Chi'istian, he is decided, and not to be moved." 

* See an account of this affair, p. 99. 



VIWA AND MBAF. 417 

So it is : the kingliness of consistency is acknowledged all the world 
over ; and, even in Fiji, men pay tribute to it. 

Again Verani proved his thoroughness in embracing the lotu. 
Namosimalua and other Chiefs, while professing Christianity were 
never admitted as members of the Society, because they refused to 
part with their many wives. Not policy or novelty, but the urgency 
of intense conviction, had bent Verani's heart to the Gospel. He 
sought its blessings in the full recognition of its requirements, and, 
repenting bitterly of his great sins, brought " forth works meet for 
repentance." Of his own accord, he resolved lawfully to marry his 
chief wife, and to set the others at liberty. Old men of rank and 
influence, to whose judgment he had been wont to submit, remonstrated 
with him, and advised him to keep the rest as servants. But they 
spoke to a man whose whole heart was set against evil too fully to allow 
him to keep temptation, under any form, in his way. " You," said he 
to these counsellors, ".are on the devil's side. If my wife cannot 
manage in our house, I will help her to get wood, and cook our food ; 
but I will not continue to sin against God." 

Verani's crimes had been of no ordinary kind and number. Few 
men's history had been so blackened with every kind of outrage and 
abomination, and few men's hands were so stained with blood. His 
grief and penitence were proportionate to the enormity of his sins, and 
amounted to agony, as he wept bitterly before God, while every 
remembrance of the Saviour's love drove the stings of remorse deeper 
into his broken heart. If few men had ever sinned more no man 
ever repented more deeply. His hicih-souled pride was gone, and in 
his lowliness " this poor man cried, and the Lord heard him, and saved 
him out of all his troubles." Verani continued in prayer day after day, 
until he found salvation by faith in Christ's atonement, and went out 
before his fellows a changed man, rejoicing in the blessedness of having 
his iniquity forgiven. He now verified the judgment of his heathen 
friend, and became a thorough Christian, using every effort to lead 
others to the same gladness which filled his own heart. About a 
month after his conversion, he had an interview with Thakombau on 
board a trading vessel lying off the coast. Verani told him all he 
knew and felt of religion ; and when he had done, the Chief said, " Go 
on, go on ! " The next day he visited him again, and told him that 
the Christians would obey all his commands if right ; but they would 
do nothing wrong, and could not take part in cruel and barbarous wars. 
The Chief said, " Very good ; you stay at home, and learn your book 
well ; " and promised that he would eventually lotu. 



418 FIJI AOT) THE FIJIANS. 

Though Verani refused, on behalf of himself and the Christians, to 
engage in war, saying, " I have already fought too much : 1 have done 
now ; " yet his was too earnest and active a nature to remain idle. 
But he had now espoused another cause. One day, less than two 
months after his conversion, Verani ordered his great war-canoe to be 
launched ; but not to go on its old work of bloodshed and crime. A 
dark day was it, in time past, for some town or island, when the great 
sail of that canoe went up to the wild shouts of the painted warriors 
who thronged the deck ; but it was far otherwise now. Verani, with 
his energy of soul directed by the new power of love to God and man, 
was setting sail to carry the Missionary to the distant islands under 
his charge; and wherever the war-canoe of the dreaded Chieftain 
touched, it brought " the fulness of the blessing of the Gospel of 
peace.' 

The sound conversion of this man was a great help to the Mission. 
His decision for God, his marriage to one wife, his willingness to be 
poor and despised, formed the subject of wonder and inquiry through- 
out Fiji. And, wherever he went, his simple zeal and earnestness 
increased the wonder, and drew more fixed attention to the religion 
which had wrought so marvellous a change. 

Shortly after Mr. Hunt's voyage, Verani conveyed another Mission- 
ary to Ovalau, who wrote as follows, on the 5th of July, 1845 : " I 
have visited the Christians at Ovalau. Verani took me, and behaved 
in a very becoming manner during the time we were absent. He 
strongly recommended the lotu to all the people with whom we had 
intercourse. In fact, he made it his busines-, and went for the 
express purpose of persuading the Ovalau people to throw up their 
Heathenism. He persuaded some, and got the promise of others to 
join before long. He visited a town or two by himself, to teach them 
what he knew. I quite admired his untiring efforts, and felt quite 
ashamed of myself. During the seven days we were together, I heard 
no unbecoming expression from his lips. When not engaged with the 
Heathen or Christians in conversing on religion, he was constantly 
reading his book, and asking the meaning of what he read. He also 
kept all his men closely to their reading, day by day, and persuaded 
some heathen Chiefs who came to see him to learn the alphabet, which 
was accomplished by two young men in two hours, much to our satis- 
faction. They would probably return again to their owti town, and 
think no more of it ; but we cannot but admire Verani's earnest 
desire for the welfare of others." 

At his baptism, Verani chose the name of Elijah, and when he 



VIWA Am) MB AIT. 419 

built his new, large house, called it Cherith. Here he lived in great 
happiness, with his wife, of whom he was very fond. Their daughter 
was regular and attentive at the school. Family prayer was never 
neglected : so that this household became a pattern to the natives, and 
its master went in and out among them an example of what the grace 
of God could do in reclaiming the worst of men. He was always 
happy and kind, and thought no trouble too great, and no distance too 
far, if anything could be done to heal a quarrel, to prevent a war or 
strangling, or any other of the horrors in which he had formerly 
taken so active a part. 

Elijah Verani was singularly a man of prayer. He contmually 
went to God with his difficulties ; and they were many. The Chiefs 
and people under him, who yielded an implicit obedience while they 
dreaded him, now despised his kind and fervent exhortations, and often 
his life was in peril at their hands. All this served to make his com- 
munion with God more close and abiding. In praying aloud, he had 
great fluency and power. A specimen #)f his petitions fortunately 
exists. It was taken down by Mr. Williams when Verani was on visit 
to Mbua. Many a man who raises his voice in public; to lead the 
devotions of the people, and who spends the precious time in soulless 
talking, offensive to God and man, might learn with profit from this 
beautiful prayer of the converted Chief. He did not talk to God, or 
talk at the people; he pleaded, he interceded, he prayed. 

" O Lord, our Lord ! O God, our Father, whose abode is heaven ! 
we worship before Thee. We offer not ourselves, or our own right- 
eousness, to gain Thy notice ; we present Jesus ; we come with this 
our worship in His name. Thou art God ; we know thee to be God. 
We come to Thee whom once we knew not : in those days we served 
gods that are not gods ; we were wearied in attending on them. O 
Lord, the true God, have mercy upon us ! We are now engaged in 
worshipping Thee, but this will not profit us if Thou art away ; we are 
in Thy house, but it will not be Thy house to us if Thou art away : 
hear our cry, O Lord, and be with us and help us. We are moving 
towards Thee ; do Thou move towards us, and give us a blessing in 
this worship. 

" O Jehovah, hear us for His sake. Thy son, whom Thou didst give 
that through Him we also might become Thy children. O hear our 
prayer, that the wicked may consider, and that the impenitent may 
become penitent, and come to Christ, and be saved. From Thee we 
came, and our mind is that we may return to Thee. We would enter 
where Christ has entered, and be with Thee. Holy Ghost, descend 



420 FIJI JLND THE FIJIAITS. 

upon us, and prepare our hearts for that place. Tell us that our 
names are written in the Book of Life : we do not ask to know this at 
some time that is yet to come ; do Thou speak it to us now, as we do 
not know the continuance of our lives here. O tell us now that we are 
saved through Jesus ! 

" And be with every congregation, wherever worshipping, to help 
them, that they may worship Thee aright, that they may worship in 
the Spirit, and not in appearance only. O Lord, hear our cry, and be 
nigh unto Thy work : it is Thy work we have to do ; but we cannot 
do it if Thou art not near to help us. And love Thy people who are 
bowed before Thee : bless the Chiefs, and the ladies, and the aged, and 
the children ; bless them, and may they be saved. 

" And bless the Christians at Lakemba, and Moala, and Kanda-sni, 
and Mba, and Nakorotumbu, and Rakiraki, and Nandi ; and be with 
Lazarus and those at Ndama ; and be with those who live here. 
Bless Ra Hezekiah, and give him Thy Spirit, and teach him in his 
goings, and help him to csSkt away the old strength in which he used 
to trust, and to trust in Thy strength only, — the strength which we 
never knew until we heard the name of Jesus. 

" And, O Lord, bless Thy people in Viwa ; and if one is sent to-day 
to preach Thy Gospel in Mbau, go Thou with him, that the words of 
his mouth may be of use to the Chiefs of Mbau. 

" And we pray Thee for our Ministers : they see much evil by living 
with us in Fiji, and they suffer, and are weak in their bodies, and there 
is nothing with us that we can give them to strengthen them. This 
only we can do, we can pray for them. O Lord Jesus Christ, hear our 
prayers for them. Mr. Williams is weak ; do Thou strengthen him, 
and let his life be long and make our land good for him ; and bless the 
lady, and the children, and let Thy Spirit be always with them to comfort 
their minds. 

" These are our prayers : O hear them ; do Thou hear them for 
Jesus' sake. hear them for Fiji's sake ! Do have love for Fiji. "When 
our minds think of Fiji, they are greatly pained, for the men and women 
of Fiji are Thy people, and these Thy people are strangled, and clubbed, 
and destroyed. O have compassion on Fiji ; and spare Thy servants 
for the sake of Fiji, that they may preach Tliy true word to the people. 
And, O Holy Spirit, give light to the dark-hearted and give them repent- 
ance. And set us in motion, that we may not be so useless as we have 
been ; but that we may now, and for the time to come, live to extend Thy 
kingdom, that it may reach all Fiji, for the sake of Jesus Christ, the 
accepted offering for us. Amen." 



VrWA AND MBAIT. 421 

Verani was accustomed, when from home, to retire to the reef at 
low water, or into the woods, for private prayer ; and one night, at a 
distant island, while he was praying in the bush, a man lifted a club to 
kill him, not knowing at first who he was, or what he was doing. No 
wonder that such a man, living such a life, was made a great blessing 
to Fiji. 

Mr. Lyth wrote as follows, dated Lakemba, Sept. 15th, 1851 : 
" Elijah Verani, of Viwa, paid a friendly visit to Lakemba in April. 
Whilst it was evidently gratifying to him to see what Christianity had 
done here, it was equally gratifying to all of us to behold what it had 
done for him, once a desperate Heathen and cannibal, now a man, a 
Christian, and a brother beloved. On Sunday, April the 27th, I attended 
Levuka chapel in the morning, and heard with pleasure a short sermon 
from him, on Luke xv. 6. What he said told on the congregation ; but, 
what was better, the spirit in which he conducted every part of the 
service was devotional and stirring. In his whole deportment there is 
the Christian, — ^love to God and love to man in earnest. At the love- 
feast held on the 4th of May, he said that whilst he was going about 
serving Thakombau, he had his mind fixed on the work of his true 
Master, the Lord Jesus. The service and person of Thakombau, he 
said, had a low place in his esteem compared with the Saviour ; that he 
was altogether His who had bought him with the price of His own 
blood ; his body, soul, vessel, all he possessed, were His. During his 
stay in Lakemba, he called on the French Priests, and narrowly observed 
their behaviour and system. Their physiognomy and long beards were 
to much like what he had been familiar with in his heathen state, and 
among his former associates, to impress him favourably ; and their 
behaviour and conversation tended greatly to increase, instead of dimin- 
ishing, the unfavourable impression. Elijah is an acute observer of 
men and things, and his opinion is thought much of by Thakombau. 
He saw, he disapproved ; and what he saw and disapproved he would 
report ; and perhaps this may be overruled by Divine Providence to 
the prevention of Priests gaining access to Mbau and Viwa, — places 
they have their eyes upon ; or, if they succeed in insinuating themselves, 
to nullify in part their plans for disseminating destructive error." 

Towards the end of 1845, God greatly blessed His work in Viwa ; 
and it was remarkable that the Church in the far distant island of Ono 
was quickened and increased at the same time, without the people 
knowing what was taking place at Viwa. The revival took place just 
when Eewa was destroyed, in October, 1845; and Mr. Hunt wrote 
concerning it, as follows : — . 



422 FIJI a:kd the fijians. 

" During the three years of our residence at Viwa we have frequently 
had the earnest of a revival. Sometimes it has appeared just at hand ; 
but the promised shower never actually descended till this year. I had 
often thought that some special means would be attended with a special 
blessing, and at length proposed a penitent-meeting to be held in the 
chapel every Saturday evening. To this the brethren agreed. We 
accordingly met on the following Saturday. The meeting was well 
attended, and a special influence was felt among us from the com- 
mencement of the meeting, which increased as the meeting proceeded, 
until it was overwhelming. Nothing was heard but weeping and 
praying. Many cried aloud for mercy, and not in vain. The merciful 
God heard their cries, and blessed them with pardon and peace. This 
was the commencement of a series of meetings which were held every 
day, and sometimes many times a day, not only in the chapel, but in 
almost every house in the town. A penitent-meeting was held by almost 
every family night and morning ; in some instances nearly the whole 
family were crying for mercy with one heart and with one voice. Busi- 
ness, sleep, and food were almost entirely laid aside. We were at length 
obliged almost to force some of the new converts to take something for 
the sustenance of the body. I think about seventy persons were con- 
verted durmg the first five days of the revival. Some of the cases 
were the most remarkable I have ever seen, heard of, or read of; 
yet only such as one might expect the conversion of such dreadful 
murderers and cannibals would be. If such men manifest nothing more 
than ordinary feeling when they repent, one would suspect that they 
are not yet fully convinced of sin. Certainly the feelings of the Viwa 
people were not ordinary. They literally roared for hours together for 
the diquietude of their souls. This frequently terminated in fiiinting 
from exhaustion, which was the only respite some of them had till they 
found peace. They no sooner recovered their consciousness, than they 
prayed themselves first into an agony, and then again into a state of 
entire insensibility. Of course there was a great deal of confusion ; 
but it was such as every enlightened person could see was the result of 
excitement produced by the Divine Spirit, who is not the author of 
mere confusion. The result has been most happy. The preaching of 
the word has been attended with more power than before the revival. 
Many who were careless and useless have become sincere and devoted 
to God, The experience of most has been much improved, and many 
nave become, by adoption and regeneration, the sons of God. Others 
have been much established, and all feel that the revival has constituted 
a new era in their religious history. It has spread through the Grcuit. 



VIWA AND MBATT. 423 

Nakorotumbn, Nandi, Mbua, and other places, — indeed, I think, every 
place, more or less, has been blessed. The people that sat in darkness 
have seen a great light. Many never understood till now what we have 
been preaching to them for some years. We were delighted when we 
last visited the out-stations in this Circuit. We left them all alive to 
God, and our ministrations in the word and sacraments were most 
signally owned of God. The mats of the chapel were wet with the 
tears of the communicants at the table of the Lord, and in many 
instances the Ministers were scarcely able to minister because of the 
glory of the Lord." 

While so much good was being done, the Christians were exposed to 
increased persecution from the Mbau Chiefs, and fearful threats were 
uttered against them. The fact was, that Thakombau was enraged at 
the converted Viwans for refusing to fight as they always had been 
accustomed to do in his wars. At this time, too, he was engaged in 
war against Eewa, knowing that, if he conquered, he should really 
become what he was already called, — King of Fiji. At this very crisis 
old Namosimalua, who had long professed Christianity without obeying 
its requirements, became convinced of sin, and declared his intention 
of at last putting away his many wives. This, together with his refusal 
to help in the Rewa war, greatly exasperated the Mbau Chief, and put 
Namosimalua in peril ; and although his good intentions were shallow, 
and never came to anything, yet his sudden and violent zeal made a 
great stir. Many Christians were ill-treated, but no blood was shed. 
Yet, for some time, Viwa was threatened with destruction ; and when, 
in December, the Somosomo people, on visiting Mbau, had thirty of 
the Rewa men killed and cooked for their entertainment, it was 
declared that the Christians should fill the ovens for the next feast. 
The danger, however, was averted, and Mbau once more was at peace 
with Viwa. 

Further particulars of the great revival of religion at Viwa are thus 
given by Mr. Hunt, and cannot fail to interest those who believe in the 
power of the Holy Ghost to convince the most abandoned of sin, and 
lead them to trust in Christ. Referring again to the Saturday evening 
prayer-meeting, with which the special services were commenced, Mr. 
Hunt writes : — 

" The time of meeting arrived, and a good congregation assembled. After singing 
and prayer, the object of the meeting was stated, and the people were exhorted to pray 
without being called upon by name, and to pray short, and to the point. One of our 
oldest and calmest members commenced, and prayed with great feeling. Another fol- 
lowed with increased feeling ; and the sacred influence increased as the meeting pro- 
ceeded J so that long before its close nearly all the people were praying together. As 



424: FIJI AlO) THE FIJLAJSTB. 

they had never seen anything of the kind hefore, there could be no deception in the case. 
It was evident that the hand of the Lord was among them. Many were pricked to the 
heart, and cried in agonies for mercy ; and some were enabled to believe in the Lord 
Jesus Christ, and were made happy in a consciousness of their acceptance with God 
through Him. Then they prayed for others with amazing fervour ; and thus the holy 
fire spread. The meeting was not long, but the sacred influence remained with the peo- 
ple, until most of them were converted. 

'' To describe what followed is impossible. Some of the worst cannibals in Fiji were 
suddenly seized with the most powerful conviction ; and a sight of their state and danger 
threw them into the most awful agonies of sorrow. They wept and wailed most piteously ; 
and some were so agitated as to require several men to prevent them doing themselves 
and others bodily harm. Yet there was nothing foolish in what they said. They be- 
wailed their sins, and prayed for mercy, in a manner which astonished us. 

" Some of them had but very lately abandoned Heathenism ; yet their knowledge of 
the Gospel, and the propriety with which they expressed themselves in prayer, would 
have done credit to a person who had been born and educated in a Christian country. 
Were they not taught of God ? What some of them had long heard without much appa- 
rent effect, was now of the greatest use. Conversion to God is the only proper means 
for making theological knowledge practically useful. I never saw this truth so clearly 
illustrated as in the case of some of the older members of our Society in Viwa. We had 
long mourned over their apparent inability to understand the plan of salvation by simple 
faith in Jesus. Their Class-meeting statements showed a defective experience ; they 
were, in fact, servants, not sons, of God. ISTow the difficulty was removed by the faith- 
inspiring Spirit. His inspiration made all easy, and His testimony to the fact of their 
acceptance made all clear and satisfactory. At the end of five or six days we visited the 
whole of the people, for the purpose of learning their state ; and we found upwards of 
seventy who had obtained peace with God. Some of our people visited the out-Stations 
in this Circuit on business, and took the sacred fire with them ; so that when we paid 
our regular visit to them, we found them fully prepared, not merely for the ordinances 
of Baptism and the Lord's Supper, which we went to administer among them, but for 
the salvation of which these are but the signs and symbols. We had, indeed, a blessed, 
spiritual visit. Many times, when administering the Lord's Supper, the people were so 
overwhelmed with the power of God, that they could scarcely receive the elements. Let 
men deny our right to administer the sacred ordinance, so our Master and Lord honours 
us with His special presence, and makes it the means of salvation to those who receive 
it at our hands ! 

" Our Societies have increased in number about two hundred during the year ; but 
our increase of numbers gives but a poor idea of the extent of the good work. Those 
who have had a name to live, but were in reality dead, have been quickened; and, indeed, 
all have partaken more or less of the blessed boon of saving grace." 

In October, 1846, the Viwa Mission received the yaluahle help of 
Mr. Lyth, who removed from Lakemba to assist m publishing the new 
translation of the New Testament. On account of his medical skiU, 
the people named him Matai ni mate, — " Carpenter of illness," — and 
many received great benefit from his treatment. 

The good effected at this time in Viwa was not limited to that isl- 
and, but extended to other Societies in the Circuit, and good men and 
true were raised up to carry to their heathen brethren the knowledge 
of that Gospel which had worked such wonders on themselves. Verani's 
followers had been greatly reduced in numbers by the recent wars, and 



TTWA AOT) MBATJ. 4:25 

by quarrels among themselves, and he was in want of men to maintain 
his position at home ; yet, feeling that the Mission-work needed them 
more, he freely gave up several who had become converted, that they 
might go as Teachers to islands where the people asked for instruction. 
He showed an intense interest in all that went on this errand, and they 
were strengthened by their confidence in his powerful help, and still 
more powerful prayers. Thus great prosperity came to the good cause, 
and the people everywhere were moved by what they saw done in Viwa. 
No place could have been chosen better for the Station ; and religion 
had fully taken hold of the island now, so that its aspect and fame 
throughout the group were entirely changed. 

The year 1847 was remarkable for the completion of the first entire 
edition of the New Testament, — the result of severe toil on the part of 
all concerned. New Stations also were established at Mbua and Nandi, 
on Vanua Levu, under the care of Messrs. Williams and Watsford ; and 
at Nairara and Mba on Viti Levu, under the care of Native Teachers. 
In September, Mr. Lawry, on his tour as General Superintendent, 
visited Viwa, where the District Meeting was held, and the reports from 
the different Stations gave great encouragement. 

In the following April Mr. Ly th was in great peril, in attempting to 
cross over to Nandi in a small schooner, to visit Mrs. Watsford, who 
was dangerously ill. Mr. Lyth and five others, in a heavy gale which 
prevented their proceeding, took refuge on board an American brig 
anchored off Ovalau. A terrible hurricane ensued, in which both the 
cables of the brig parted, and she was driven on shore, where she 
became a complete wreck. Three men had been left on board the little 
schooner " Venus," and, soon after the brig struck, she drifted past the 
stern and was seen no more. One of the three men on board, a young 
half-native, was wonderfully saved after swimming a whole day, and 
being exposed for two days without food in an open boat. The other 
two were drowned. All hands on board the brig were saved, and, after 
severe privation, Mr. Lyth returned to Viwa. 

Some record is demanded of an interesting character, who played an 
important part in the history of Viwa, and whose name has already been 
mentioned. Vatea, the chief wife of Namosimalua and niece of Tanoa, 
when given to the former as a reward for service, came very unwillingly 
to his home, and never got reconciled to her union with one so much 
her senior, and for whom she felt no esteem. Under the teaching of the 
Missionaries she had become thoroughly convinced of sin, and in 
1844 found peace with God through faith in Christ. Her confidence 
was firm, and the reason for her hope intelligent and clear. The joy 



426 FIJI AiO) THE FIJIANS. 

she felt she tried hard to communicate to others ; and, in the midst of 
peculiar trials belonging to the household of a polygamist, sustained an 
unblameable confession of Christianity. Tliough her position excluded 
her from baptism and church-membership, yet at the services of the 
Christians she vras a welcome and regular attendant. Already she had 
learned to read and write well at the school, and stood in all respects in 
high superiority over her countrywomen. During the great revival, 
she grew rapidly in grace, and diligently used the many opportunities 
which her high rank gave her of reproving sin and recommending reli- 
gion. With great respect, yet with an earnestness that moved her to 
tears, she pleaded with her cousin Thakombau, then at the height of his 
glory and pride, to forsake his false gods, and seek forgiveness through 
the only Saviour. He listened to her bold warnings and warm entrea- 
ties, and left her without reply. 'Among her friends at Mbau she 
worked hard, and some of them were led by her to seek the salvation 
of their souls. When her husband showed signs of genuine repentance, 
and vowed to give up all his wives but one, Vatea was the one selected, 
and thereupon was received mto the Church, taking at baptism the name 
of Lydia. When Namosi's good feeling had passed away, and the fear 
of death from !Ml3au had been removed from him, he again treated her 
ill : and for a lon^ time she stood firm against the most severe domestic 
trials, which were rendered the more bitter by the remembrance that 
she had originally been forced into her present position. Her faithful 
endurance had a powerful effect for good on the people who witnessed 
it ; but at last in an evil hour, she gave way, and fled from her husband 
to Mbau. The Chiefs at this place compelled her to return to the hus- 
band she had never loved, and to whom she had now been unfaithful. 
Her heart rebelled against the tor ure, and she sought escape from her 
misery by throwing herself from a steep cliff. The fall, though not 
fatal, caused her great suffering. She was taken back to Mbau, where, 
after her recovery, she was allowed to remain. After living for several 
years, fallen from religion and virtue, and wretched on account of her 
sins, she again repented bitterly, and, before the congregation of proud 
Mbauans, passionately confessed her sins and prayed for mercy, to the 
astonishment of those who listened. Again, " being justified by faith, 
she had peace with God ; " and in the city of Mbau she lived as a faithful 
and zealous witness of the power of the Gospel, until affliction laid her 
by, and she died happy in the love of God. 

During this year the Fijian Mission lost Jolm Hunt. On August 
9th, 1848, his overtaxed strength broke do^^'n. The amount of his 
labours during six years at Viwa can never be told. Every part of the 



vrwA Aim MBAu. 427 

Mission machinery received his unwearied care, and, in addition to his 
constant toil in preaching, visiting the people, travelling to various isl- 
ands, exposure to storm and privation, diligent training of the Native 
Agents, and superintendence of the Schools, he had completed an admir- 
able translation of the New Testament, and carried it through the press. 
His brother Missionaries clung to him with a love which was mingled 
with reverent admiration. The converts regarded him with filial affec- 
tion, and even the Heathen treated him with more than respect. On 
the day just mentioned, Mr. Hunt was attacked by violent spasms and 
inflammation, and his end seemed near. So great a calamity as the loss 
of their beloved Pastor filled the Viwan Christians with dismay, and, 
with one heart of grief, they gathered about that Throne of Grace to 
which his faithful hand had led them, and prayed without ceasing that 
his life might be spared. With mighty pleading did Verani lift up his 
voice among those sorrowing ones. Deeply did he love the sick Mis- 
sionary, and now he prayed : " O Lord ! we know we are very bad ; 
but spare thy servant ! If one must die, take me ! Take ten of us ! But 
spare thy servant to preach Christ to the people ! " But the Mission- 
ary's course was run, though, for a little while, he lingered. The great 
bodily pain was relieved, but a fierce anguish took hold of his soul, and, 
for some time, the conflict with doubt and fear was terrible. But the 
end was triumph. 

The unremitting care and skilful treatment of Mr. Ly th were a source 
of great relief to the sufferer, and a cause of gratitude to his sorrowing 
wife. While some prayed at his bed-side, he wept, and became more 
deeply moved after they had risen from their knees, until his full heart 
burst forth in the cry, " Lord, bless Fiji ! save Fiji ! Thou knowest 
my soul has loved Fiji ; my heart has travailed in pain for Fiji ! " 
Those who stood by, fearing for his weak frame, tried to calm his emo- 
tion, by telling him that God was blessing Fiji, and that now he must 
be silent. For a time he yielded, and wept low ; but that great flame of 
devoted love must leap up in all its glory of earnestness, ere it go out ; 
and, grasping Mr. Calvert with one hand, he raised the other, crying, 
" O ! let me pray once more for Fiji ! Lord, for Christ's sake, bless 
Fiji ! Save Fiji ! Save thy servants ! Save thy people ! Save the 
Heathen — in Fiji ! " That good heart was as true and mighty as ever ; 
but the flesh was weak, and he once more became calm at the request 
of his friends. This was on the 20th of September. On the second of 
October he felt death to be at hand, and met it with perfect peace, say 
ing, " I cleave to Jesus, and am right. I have nothing else to look to. 
He is all I have to trust in. If I look from Him, I am in a vortex — have 
28 



428 FIJI AXD THE FIJIAJS'S. 

doubts and condenmation. But I have full faith in Him. I have peace 
and pardon through Him. I have no disturbance at alV 

Mr. Calvert thus describes the last moments of his beloved 
brother : — 

" His whole soul was engaged with the Lord. He cried aloud, * O 
Lord, my Saviour ! Jesus ! ' More than usual earnestness marked his 
countenance. Shortly after this wrestling with the God of all grace and 
consolation, his complacent smile bespoke gratitude and joy. Then he 
aj^peared to be engaged in meditation. Again he spoke : * I want 
strength to praise Him abundantly ! I am very happy.' About eight 
o'clock in the morning, after being informed of the approach of death? 
he said to Mrs. Hunt, ' for one more baptism ! ' She now asked 
him, ' Have you had a fresh manifestation, my dear ? ' * Yes ! Hallelu- 
jah ! Praise Jesus ! ' Then he added, * I don't depend on this ' (signi- 
ficantly shaking his head). 'I bless the Lord, I trust in Jesus.* Soon 
after he exclaimed, ' JS^oio He is my Joy. I thought I should have 
entered Heaven singing, " Jesus and salvation ! " Now I shall go, sing- 
ing, " Jesus, salvation and glory — eternal glory." ' He then settled 
down, saying very many times, ' Hallelujah ! Hallelujah ! Hallelujah ! ' 
He delivered messages to the Chiefs, people, his brethren and sisters : 
prayed for his children, desiring them to obey and imitate their mother ; 
affectionately commended his much-beloved partner to the guidance of 
Divine Providence ; prayed for God's blessing on a faithful servant 
who had been with him ever since his arrival in Fiji ; and then desired 
me to pray. About three o'clock p. m., he grasped me, and turned on 
his side ; and, after breathing with difficulty for about twenty mmutes, 
his spirit departed to eternal blessedness." 

So finished the short but glorious course of Jolm Hunt, the Fijian 
Missionary, on October 4th, 1848. The natives came to look on the 
face of the revered dead, and the great Chief of Mbau came over to see 
the remains of the man before whose faithftil warnings he had often 
quailed, and whose tender appeals had softened even his strong heart. 
On hearmg the Missionary's dying message, Thakombau was e\'idently 
much moved. At three o'clock the next day, some native students bore 
to the grave a plain cofiin mscribed — 

REV. JOHN HUNT 

Slept in Jesus 

Oct. 4th, 1848, 

Aged 36 years. 



YIWA AND MBATT. 429 

After the ^idow and the Missionaries, followed the white inhabitants, 
neatly attired for the occasion, and many natives wept as for a father. 
A short account of Mr. Hunt's death was drawn up and published for 
distribution among the natives. 

Spme time afterwards there arrivd in Fiji a neat iron tomb and 
fence, which was sent out bv John Chubb, Esq., of Islington, as a testi- 
monial to the memory of so good and great a man. It was erected 
over the grave, and few visit Viwa without going to look upon the spot 
made sacred by the dust of John Hunt. 

Mr. Calvert, who had come over from Lakemba, could not leave Mr. 
Lyth during the illness of their late brother ; but sent a native by the 
" Wesley " to Lakemba, to assist Mrs. Calvert in packing, previous to 
cheir removal to Viwa. From that Station he soon afterwards wrote 
to the General Secretaries, stating the position and prospects of the 
Mission at the time of Mr. Hunt's death, and pleading strongly for more 
Missionaries : — 

" In writing to you from Fiji, after ten years' labours, I enter upon the duty with 
peculiar feelings, on account of our past successes, present depressing circumstances, and 
the insufficient means of at all adequately attending to the number and extent of the 
places open for, and demanding, increased labours. 

" In reviewing the past ten years — the period nearly elapsed since the arrival of the 
eldest of the present race of Missionaries — we gratefully remember that, though we have 
been few in number, and stationed distant from each other, we have laboured together 
under the eminent advantage of being of one heart and one mind ; so that our prayers 
and labours have not been hindered : each has been ready to help the other, which has 
been done sometimes at great personal risk, and much fatigue and sacrifice, and that 
without grudging or ostentation. Each has been wilUng to be anywhere, and do any 
work ; each has readily fallen into his proper place, and done the work which evidently 
belonged to him. Our lives have been prolonged ; some having been raised as from 
watery graves, and others rescued from the jaws of death. TTorking health has been 
granted. We have been zealously affected, and cheerful to labour, in the good cause. 
Though few, the labourers have been most suitable for every branch of the very Mission in 
which we have been engaged : one eminently qualified for translating, who has effected 
much ; a Doctor, who has saved lives in the Mission party, and whose willingness to 
communicate has made some of us somewhat skilful in the much-needed-here art of heal- 
ing ; a printer, who has surpassed any tropical printing within our knowledge ; a builder, 
who commenced very desirable improvements in our habitations, and has given all com- 
mendable emulation and skill in the means of preserving and promoting health ; a man 
of good skUl and ability in teaching, who set Infant Schools afloat, which is a most es- 
sential part of our work. We have also had efficient native agency from Tonga, and 
many Fijians, who have been able and willing to teach their countrymen. As yet we 
have been saved from violent persecution and opposition. Much preparatory work, of 
the utmost importance, has been effected ; grammars, and a copious dictionary of the 
language, have been prepared. A most excellent version of the Xew Testament has been 
translated" and printed. A short system of theology has been prepared and printed, and 
long in circulation, and a much-enlarged edition is nearly ready for the press. Cate- 
chisms and other books have been printed, and part of the Old Testament has been trans- 
lated. Institutions have been established for Native Teachers. Infant and adult schools 



430 FIJI AXD THE FUIAXS. 

are carried on. Fiji has been aroused to an amazing extent, and these degraded, igno- 
rant, and grossly wicked people have been startled into thoughtfulness. A spirit of un- 
easiness is felt. Their thoughts trouble them. Christianity has infringed upon much 
precedent and settled practice. It has broken up fondly-cherished interests. They have 
heard of the mighty conquests of Christianity ; thej witness its rapid progress, and are 
ready to exclaim, ' "We know that the Lord hath given you the land, and all the inhabit- 
ants of the land faint because of you.' Some are saved as specimens of what religion 
can effect. Some of the rulers have leluved ; some influential men have turned ; poly- 
gamy, \^ich is deemed all-important, necessary, and profitable, has been abandoned in 
some instances. The Gospel has gone to many hearts, and is the power of God to their 
salvation : Tseing pardoned and regenerated, they are ' living epistles,' effective every- 
where, but much more so in unlettered Fiji. ' ^ow thanks be unto God, which always 
causeth us to triumph in Christ, and maketh manifest the savour of His knowledge by 
us in every place.' " 

After Mr. Hunt's death, Mr. Calvert, after nearly ten years' ser- 
vice at Lakemba, remained in the Viwa Circuit, having Mr. Lyth as 
his colleague, for one year. He had visited this part before, and seve- 
ral of the Mbau Chiefs had been in the Windward Islands during his 
residence there, so that he was not a stranger to the character and 
wants of the Station. He had long been acquainted with Thakombau, 
and had felt peculiar earnestness of desire for the conversion of tliis 
proud and terrible Chief. Being impressed, in reading Young's " Sug- 
gestions for the Conversion of the AYorld," with the recommendation to 
select some one individual as the subject of special prayer, he early 
fixed upon Thakombau, and begged the Lakemba Christians to join with 
him in his intercessions for the Chief, to whom, as opportunity served, 
messages were sent. On one occasion, Thakombau remained for sev- 
eral weeks at Lakemba, during which time the Missionary was diligent 
in exhortation and reproof. Messrs. Cross, Hunt, Lyth, and Watsford, 
had all tried hard to give light to this remarkable man : his reverence 
for heathen institutions was evidently lessened ; and, on one occasion, 
he had even dared to threaten a priest of more than ordinary sanctity 
who was said to be the shrine of a powerful god, and that, too, at a 
time when he was inspired. 

No wonder that, on his being appointed to Viwa, Mr. Calvert 
should turn with special interest to Mbau and its powerful King. A 
great difficulty, however, was in the way. On arriving in the islands, 
the Missionaries had found it necessary to conciliate the Chiefs and 
people, and obtain a safe dwelling among them, by the liberal distribu- 
tion of presents. The practice, which thus began Avith necessity, had 
been continued in compliance with the shameless importunity of the 
Chiefs, until it had grown into a burdensome tax, and placed the Isiis- 
sionaries upon a false footing, by endangering their spiritual influence 
over the people, in substituting that which any one might gain by gifts. 



VIWA AXD MBATJ. 431 

Among die people themselTes, the presentation of a gill without an 
equivalent in return was an acknowledgment of inferiority and subjec- 
tion, whence arose another important reason why a clear understanding 
should be established in this matter. Whatever of labour or supplies 
the Missionaries had received from the people, they had always paid 
for ; and there was no actual necessity for their doing more. Mr. 
Hunt's kind heart had led him into difficulty in this respect, andOie was 
reiowned among the natives for his liberality; so that ThaE>mbaa 
once said of him, " He is ready to give when he can iQ spare the article 
we beg. He is a kind man. But the Missionary at Lakemba gives 
you such a preachment and lecture when you beg of him ! ~ Hie 
Chief did not know that this Missionary had urged Mr. Hunt not to 
be so lavish in his generosity, and that he was now coming to Viwa 
with the resolution of abolishing the system of promiscuous giving. 
Had he been aware of this, he would have shown more reserve in wel- 
coming him to his neighborhood than he did. Whai the Missionary's 
goods arrived from Lakemba, Thakombau went on board the " Wes- 
ley," accompanied by Mr. Calvert, who, ac-cording to established cus- 
tom, as a new comer, presented the Chief with an offering of property 
from the district he had left, consisting of two large wooden bowls, a 
bale of sinnet, and two China pigs. These were received very gra- 
aously : but on their way to the shore, Hiakombau was compelled to 
listen to one of the lectures he dreaded so much. It was the first step 
towards the int^ided refoimation, and was after this ^hion : — ^ I have 
come to reside with you. I left England originally with one object, 
and for that alone I have come to live with you in this part of FijL 
My one great object is to have you saved from your sins, and their 
dreadful consequ^ices in the next world. God has merdfiilly provided 
a Saviour, who can save you and make you happy. You consider it 
important to a<£umiilate property ; to be honoured -and feared by 
many ; to have many wives ; to be a great warrior : but you also ct)n- 
sider the religion we teach to be true and valuable. Some of the 
things you value are sinfal and injurious. Religion is supremely im- 
portant and desirable, even to you. You cannot possibly be right 
without it : but when you obtain and practise the religion of Christ, 
you wiH be happy. My one concern will be to lead you to obtain 
religion : so you may expect, in all our intercourse, that I shall labour 
17 this. Another and inferior matter 1 shall gladly attend to. I have 
brought medicines from England, and have gained some knowledge of 
diseases and their remedy, and shall have pleasure in relieving you of 
pain when I can, that your life may be prolonged for repentance, prayer, 



432 FIJI AND THE FIJIANS. 

and the service of God. "While this is the only ohject I have in vieW; 
I am aware that you are destitute of many articles which we have in 
England, and which would increase your comfort. Some of these I 
can obtain for you by writing to my friends in England. I shall be 
glad to do so, as I should like to see you improved and raised in tem- 
poral matters. Only, when I send for goods, I have to pay for them, 
and you must pay for whatever I obtain for you. We give our time 
and energies for your salvation ; but we have not come to supply you 
with worldly riches. Yet, if you will pay for what you require, we 
will try to obtain useful articles for you." Tliakombau listened com- 
placently, soothed by the present just given, and said he was glad to 
know the right plan, and should like to be informed of what was ex- 
pected in payment for any articles he might hereafter desire. A deci- 
sive and important step was thus taken, which made it easier to resist 
the perpetual begging of smaller people. Yet, in many eases, it was 
still hard to refuse ; for the natives were such accomplished and judi- 
cious beggars, never asking but when they saw a good opportunity. 
Nevertheless, though it was still necessary to make occasional presents, 
the more reserved plan was found to answer ; for the people learned to 
value what they worked for, and gained self-respect in behig rid of a 
system which pauperized them. 

The purpose which the Missionary declared to Thakombau, he 
strictly carried out, and made unwearied efforts to arouse the con- 
science of the King, and apply to it the truth of the Gospel. On his 
frequent visits to Mbau, he always sought an interview with the Chief. 
Sometimes he found him in a bad temper, or engaged, or indisposed to 
listen to religious matters. Other houses were then visited, and the 
hureSj or temples, for the purpose of religious discussion. If the King 
was still found to be in an unpropitious mood, the delay was extended, 
so as to secure, if possible, the commmiication of some truth. Often 
these visits were returned, when Thakombau wouldseek a private inter- 
view with the Missionary in his bed-room, or little study, and converse 
for hours, generally starting such objections as would bring out the 
strongest arguments against the Heathenism of Fiji, which arguments, 
on leaving, he would use in opposing his own Priests and Chiefs. 
Whatever other effect was produced upon Thakombau, it was certain 
that his opposition to the lotu was restrained ; and this was no small 
good. No Chief had ever held such extended and formidable power, 
or had amassed such great stores of war-material, as this King of 
Mbau : for King he really was, although his old father, Tanoa, still 
lived, but without taking the lead in the government. The influence 



VrWA AWD MBAU. 433 

of the son's ambitious and clever policy, backed by his vigour of action, 
was acknowledged in many and even distant parts of the group. The 
power thus wielded was purely despotic ; and the people were forced 
to supply native produce, chiefly cocoa-nut oil, in payment for the for- 
eign property which the great Chief procured from the vessels visiting 
Fiji. Sometimes the tuns were partly filled with water ; but a pump- 
test discovered the cheat, and brought upon the disconcerted defaulters 
a heavier levy than before. Thakombau saw clearly enough, from 
what he knew of Christianity, that its spread would interfere with all 
extortion and injustice ; and therefore, for policy's sake, he refused to 
give it open sanction. 

A quiet permission had been yielded to some in Mbau to become 
Christian, and among these were some of the chief women. But as 
their number grew, the Chiefs became alarmed, and the public services 
were prohibited. The old superannuated King, Tanoa, was more 
favourable, and allowed services to be held at Sembi, a settlement on 
the mainland near to Mbau, where some of his own women resided. 
The Missionaries went there regularly from Viwa on the Sabbath, and 
always took Mbau on the way home ; so that, though they might not 
have public worship, they could, by appearing in th^r Sunday costume, 
at least remind the people of the religion which kept every seventh 
day holy. 

After the usual service at Sembi, on the 22nd of October, at 
which Ko na Malo, sister of the King of Rewa, and chief wife of 
Tanoa, was present, a foreigner who used to provide food for the Mis- 
sionaries when they came to preach, told Mr. Calvert that he had some- 
thing strange to tell him about this lady. The Missionary feared that 
she had been doing wrong ; but was relieved by finding that the strange 
affair was, that the lady had been found kneeling on a hard stone on 
the beach, far from any town ; and that this man had heard her, long 
before he reached the place, praying earnestly to God. This has been, 
from the beginning, a common thing with the converts, to get away into 
the bush, or on the reef, to pray alone with their Maker. 

On the 31st of October, Mr. Lyth started in the " Wesley," to visit 
the distant parts of the Circuit, and the island of Rotumah. He first 
sailed to the large and populous island of Kandavu, where he found a 
Teacher and eleven members, and baptized eleven persons, some of 
whom gave good evidence of sound conversion. Nandronga, a town 
at the head of a large district on the south-west of Viti Levu, was next 
visited. Lua, the prmcipal Chief, had already become Christian, and 
Mr. Hunt had promised him a Teacher. A valuable Tongan Teacher 



434 FIJI AOT) THE FUIANS. 

at Ono vas sent for, to undertake this distant and difficult Station. He 
was to be accompanied by a Fijian, of whom Mr. Hmit, shortly before 
his death, said, " Ay, poor Benjamin ! I brought him here a poor 
afflicted lad. I was sailing in the Viwa canoe with the Viwa people. 
We could not lay our course, or reach any place that we considered 
safe. Night came on, and we were obliged to put in at a Tillage. The 
people at towns on each side of us were enemies to Viwa. I then 
wondered why we had to put in at such a dangerous place. Since then 
I have seen the design. It was the Lord's doing, for us to bring that 
afflicted lad away, that he might hear the Gospel, be saved, and pre- 
pared for our work at Nandronga. He has got on wonderfully." 
Already this young man had been preaching with zeal and power at 
Yiwa and other places. Previous to the departure of the two Teach- 
ers with Mr. Lyth, the Missionaries assembled to commend them to 
God in prayer. They were afterwards left under the care of Lua, whom 
Mr. Lyth describes as being " a kind, intelligent, and particularly mod- 
est man, who showed himself very zealous to recommend to others the 
religion he had embraced." Mr. Lyth then visited the north-east coast, 
and found at Nakorotumbu thirty-seven members. He married the 
two head Chiefs, aAd found the congregation large and attentive. At 
Nairara, he found the Chief a professed Christian, but a polygamist, 
and careless about religion. The cause, of course, was low. The 
Teacher had been nobly faithful. Food being scarce, he and his family 
had often starved on one slender meal a day, and, in one instance, when 
he had gone out in search of food, his family had eaten nothing for two 
days. Yet he would not leave his charge. Natokea, a town high up 
on the rocky sides of a mountain, was visited by Paul Vea, a Native 
Assistant, who found ten persons that worshipped the Lord. The poor 
people heard him gladly, and six more were added to their number. 
They were anxious for a Teacher. Their chaplain was a hump-backed 
lad, who conducted family worship every morning and evening. His 
anxiety to hear the Gospel led him, when the nearest Teacher was from 
home, to go to a village eight miles distant, to hear the Gospel preached 
on the Sabbath day. Paul was delighted with this youth, " well re- 
ported of," and gained the consent of his mother to have him at Nako- 
rotumbu, that he might learn to read, and be under Christian instruc- 
tion. Mr. Lyth next visited Rakiraki, a place famous for being the 
residence of the notorious cannibal, Ra Undreundre.* Thence he went 
to Mba, the last Station on this coast, and then sailed to Rotumah, a 

* See page 167. 



VIWA AKD MBAr. 435 

solitary island, three hundred miles north of Fiji, where the work was 
carried on in a cheering way by Native Teachers. 

At the beginning of 1849, in spending the Sabbath at Mbau, after 
preaching at Sembi, Mr. Calvert was pleased to find that Thakombau 
had ordered that a feast appointed for that day should be postponed till 
the Monday. It was evident that instruction was beginning to tell on 
the Chief. If lotu people were at hand, he generally wished them to 
ask a blessing on the food before him, and sometimes bowed his head. 
He would even reprove Chiefs for speaking against Christianity, saying 
that it was " the one true thing in the world." He warned the priests 
that their occupation would soon be gone, encouraged some of his 
women to continue religious, and reproved professed Christians whose 
conduct was inconsistent. 

Greater intimacy with the Mbau people proved their superiority to 
the rest of Fijians ; and, while it marked them out as the dominant 
tribe, showed how wise had been the selection of this dialect for the 
translation of the Scriptures. 

The people generally evinced a desire to hear about religion, and 
received the Missionary with kindness. Hearing that a woman was 
near death, having, as the people said, been struck by an offended god, 
Mr. Calvert, accompanied by Ngavindi, the Chief of the Fishermen, 
and his priest, went to visit her, and found the house full of people. 
The poor creature had not spoken for eighteen hours, but was quite 
warm, with a regular pulse. Mr. Calvert inquired for her husband, 
who was sent for. He came, well dressed in a large piece of white na- 
tive cloth, and a piece of coloured stuff tied round his body, for his 
strangling cord. On his head he had a red comforter, and in his hand 
a pine-apple club. On being asked why he was thus decked out, he 
replied : " In order to die with my wife, Sir ! " The Missionary said : 
" The age for such deeds of darkness is past here. You must not be 
so foolish, nor yet so faint-hearted, as to refuse to live, that you may 
remember and mourn for your wife, and attend to her grave." He per- 
sisted in his purpose, saying, " I shall die, Sir. If I live, I shall be a 
ruined man, without a friend ; and I shall not have any person to pre- 
pare my food. And, seeing that the report has gone forth to you gen- 
tlemen that I have resolved to die, die I must ; and, should no one con- 
sent to strangle me, I shall leap from a precipice." Mr. Calvert, hav- 
ing inquired into the case, gave the best remedy he had at command, — 
a large dose of cocoa-nut oil. The husband supported his speechless 
wife, and said, " Ay, you perhaps think you'll die alone ! No, no ! we 
will both go together." This man was a priest, and on being asked by 



436 FIJI Ain) THE FIJIAl^S. 

the Missionary whether he had said that his wife was struck by a god, 
when he was inspired, or as an ordinary mortal, he replied that he only 
supposed such to be the case. The oil produced a powerful effect 
speedily, and the woman revived. This is but one of many instances 
in which the adminstering of medicine gave the Missionaries the oppor- 
tunity of exposing the falsehood and foolisliness of Heathenism, and 
dispensing the blessings of the Gospel. Before Mr. Calvert lef^ Fiji, 
this same priest loiued, and presented him with his sacred drinking- 
bowl. 

During this year, Mr. Lyth was in great danger from a violent 
attack of dysentery, accompanied with fever. For some time death 
seemed inevitable; but the servant of God was greatly blessed, and 
awaited his change with undisturbed composure. The Missionaries, 
however, were not thus to have sorrow upon sorrow ; and the valuable 
life of their brother was spared. 

Whatever good had been accomplished at Mbau, the ^Missionaries 
had yet to feel that the old-established evils of Fiji were not to be easily 
destroyed in this their stronghold. The Mbutoni tribe are rovers, 
spending much of their lives on the sea, and owning the dominion of 
Mbau. Afler a longer absence than usual, they had lately returned, 
bringing a large offering to the King of Fijian property, the fruits of 
their buccaneering. To entertain such profitable guests in good style, 
human ^dctims must be obtained, and two youths were accordingly 
entrapped and killed. But the honour of Mbau must be maintained, 
and in this honour one man, in particular, felt that his own was involved. 
This was no other than Ngavindi, the Chief of the Fishermen, and 
official purveyor of material for cannibal feasts. Nga^dndi had held a 
good deal. of intercourse with the Missionaries, and seemed to allow 
the truth of their teaching ; but now they were both away at the District 
Meeting at Mbua, and the Mbutoni guests had already been some weeks 
at Mbau without being honoured with the customary banquet. So 
Ngavindi summoned his people and priests, and got several canoes 
afloat. " We shall lose," said he, " our renown. We shall not be 
dreaded or fed. We have provided no food for the visitors. We must 
go to it in earnest. We will seek for enemies to ^Mbau. If we cannot 
catch any enemies, we will kill some who are friendly ; and, if we can- 
not get either friends or enemies, some of ourselves must be strangled. 
Otherwise, we shall be disgraced, for not doing what is our special M'ork. 
Others are procuring : we must have some human beings." The priest 
promised success, and was threatened in case of failure. The expedition 
started and brought up their canoes, with the ends covered with green 



VrWA ANT> MBAIT. 437 

leaves, under some mangrove bushes ; and there the wretches waited 
for any hapless beings that might come near. Presently a company of 
women was seen approaching the sea. The attack was made, and four- 
teen of the poor creatures were seized ; one man who was with them 
being killed on the spot. The news of the capture reached Mbau the 
day before the canoes, and great was the rejoicing. The place was all 
excitement, and the people flocked together to greet the approaching 
fleet of death. The report soon crossed over to Viwa, and reached the 
Mission-house : " Fourteen women are to be brought to Mbau to-mor- 
row, to be killed and cooked for the Mbutoni people." Mrs. Calvert 
and Mrs. Lyth were alone with the children. Their husbands were 
many miles away on another island. The thought of the horrid fate 
that awaited the poor captives, roused the pity of those two lone women. 
But what could be done 1 Every moment was precious. Amidst such 
fiendish excitement, it would be a desperate thing for any one to venture 
into Mbau for the purpose of thwarting the bloodthirsty people. Those 
two noble women determined to go. A canoe was procured ; and as 
they went poling over the flat, they heard, with trembling, the wild din of 
the cannibals grow louder as they approached. The death-drum sounded 
terrible, and muskets were fired in triumph. Then, as they came nearer? 
shriek after shriek pierced through every other noise, and told that the 
murder was begun. Fear gave way to impatience at that wild warning? 
and the Englishwomen's voice urged the labouring boatmen to make 
better speed. They reached the beach, and were met by a loiu Chief, 
who dared to join them, saying, " Make haste ! Some are dead ; but 
some are alive ! " Surrounded bv an unseen guard which none might 
break through, the women of God passed among the blood-maddened 
cannibals unhurt. They pressed forward to the house of the old King 
Tanoa, the entrance to which was strictly forbidden to all women. It was 
no time for ceremony now. With a whale's tooth in each hand, and still 
accompanied by the Christian Chief, they thrust themselves into the 
grim presence of the King, and prayed their prayer of mercy. The 
old man was startled at the audacity of the intruders. His hearing 
was dull, and they raised their voices higher to plead for their dark 
sisters' lives. The King said, " Those who are dead are dead ; but 
those who are still alive shall live only." At that word, a man ran to 
Ngavmdi, to stop his butchery, and returned to say that five still lived; 
the rest of the fourteen were killed. But the messengers of pity could 
not leave their work unfinished. They went to the house of the mur- 
derer, and found him sitting in state, in full dress, but evidently very 
uncomfortable. He winced under the sharp rebuke of the Missionaries' 



438 FIJI AJsD THE FIJIAXS. 

■wives, and muttered something about his friendliness to the lotu. Even 
in cannibal Mbau, all did not consent to the deed of darkness. Thakom- 
bau's chief "wife and Ngavindi's wife had already secured the life and 
liberty of two of the \'ictims ; and when Mrs. Calvert and Mrs. Lyth 
left, there were others who blessed them for their work of love. What 
the doing of it cost those intrepid hearts, none may know : but their 
deed stands in this record above all praise. " Tliey have their reward.' 

In August, 1849, the Missionaries greatly enjoyed the visit of 
H.M.S. "Havamiah," under the command of Captain Erskine. In visit- 
ing the Windward Islands first, the officers had been struck by the benefi- 
cial results of Christianity, and the generally well-to-do appearance of 
the people; so that, when they reached the other side of the group, their 
faith was more than shaken in the horrible accounts they had heard of 
the customs of the natives, and a delicate hint was given to the !Mis- 
sionaries about exaggerated statements. Captain Erskine writes : " We 
had just sat down to tea at Mr. Lyth's, when Nga^indi, the Chief of 
the Lasakau, or Fishermen, and the one next in importance to Thakom- 
bau, walked in, having crossed from Mbau, to inquire if the Missionaries 
had received any news from Ovalau, accounts having reached the capital 
of the arrival of a ship at Levuka, with a crew of a thousand men. 
The Chief was apparently under thirty years of age, of very fine figure 
and proportions, and altogether of prepossessing appearance. His face 
was painted red ; and the Chiefs white gauze turban covered his large 
head of hair. He wore no covering but the ordinarv wrapper, but had 
a boar's tusk, nearly circular, suspended from his neck ; and he carried 
a large flat-headed club, well battered, as if by service, about the blade, 
which was daubed with red ochre. He took his place with perfect ease 
at the table, being kindly received by Mr. and Mrs. Lyth, who presented 
him to us. His manners were modest and gentle ; and he left us even 
more pleased with him than we had been with Tui Levuka." Here was 
a good opportunity of showing how the general appearance of the 
people belied their true character. This Chief was all that Captain 
Erskine described, and the Missionaries had received many valuable 
favours from him. But the Captain was greatly astonished when he 
heard of the part which this man of " modest and gentle " manners 
took in the horrible tragedy, a few weeks before, when the Mbutoni 
people were at Mbau. 

The next day the Missionaries took their visitors to Mbau, to the 
large temple, and showed them the stone, all bloody with recent use, 
where the heads of multitudes of victims had been dashed, when pre- 
sented to the god. Captain Erskine's account of the visit is interesting. 



VIWA AND MBAtr. 439 

Speaking of the temple, he says : " The building stood on a raised 
platform, and was surrounded by a few trees of graceful foliage, under 
one of which lay the large wooden '■ lali,' or sacred drum, beaten at 
festivals and sacrifices ; and overshadowed by another was the place 
where the bodies of the victims are dedicated to the Jcalou or evil 
spirit, pevious to their being handed over to those who are to cook 
them for the banquet. The lower branches of the tree had evidently 
been lately cut away to the height of eight or ten feet from the ground ; 
and we were told that this had been done after the reduction of Lokia, 
a town belonging to Rewa, a few months before, when a mound of no 
fewer than eighty corpses, slain in battle, had been heaped up on the 

spot." " We came at last upon an irregular square, on which stood 

a building, probably one hundred feet long, the * stranger's house, still 
occupied by the Mbutoni people, and we entered it by a door in the 
centre. The interior struck me at first as resembling the lower deck 
of a ship of war, there being a passage down the centre, and the 
families living in separate messes on either side; divided, however, 
from each other in some cases by partitions of coloured native cloth. 
We met the usual welcome from the people who happened to be there, 
and several of them followed our party out, through an opposite door 
to that by which we had entered, to a small level space between the 
back of the house and the hill, which rises somewhat abruptly behind. 
The first objects of interest to which our attention was called by these 
strangers, as if to vaunt the goodness of their reception in the capital, 
were four or five ovens, loosely filled in with stones, which had served 
to cook the human bodies presented to them after the payment of 
their tribute. They certainly did not understand the expressions of 
disgust which rose to our lips ; for, leading us to a neighbouring 
tree, they pointed to where, suspended from the branches, hung some 
scraps of flesh, the remains of the wretched creatures slaughtered 
to satisfy the monstrous appetite of these fellows, who had not even 
the miserable excuses of enmity or hunger to plead for their fiendish 
banquet." 

The visitors had come to Viwa strongly disposed to doubt what 
had been told of the horrors of Fijian cannibalism ; but, writes 
Captain Erskine, " a very short acquaintance was necessary to undeceive 
us." 

Thoroughly convinced now of the real state of the case, the English 
party approached the house of the Chief The visit is thus narrated 
by Captain Erskine. The description of the Chief has already been 
quoted, at pp. 82, 83, 



4A:0 FUI AXD THE FIJIAXS. 

" "We arrived at last at the residence of Thakombau himself, and here we were re- 
ceived with much ceremony. An entrance having been cleared for us through bundles 
of native cloth, immense coils of cordage, and other articles, the produce of the late visit 
of the Mbutoni tribe, the Chief himself^the most powerf'ul, perhaps, of any in the Pa- 
cific, and certainly the most energetic in character — was seen seated in the attitude of 
respect to receive us. He rose, however, as we entered, seeing that it was expected, un- 
folding, as he did so, an immense train of white native cloth, eight or ten yards long, 
from his waist, and invited me to occupy the one chair he possessed ; the others taking 
their seats on rolls of cloth, or, like the natives, sitting cross-legged on the floor. It was 
impossible but to admire the appearance of the Chief; of large, almost gigantic size, his 
limbs were beautifully formed and proportioned ; his countenance, with far less of the 
Negro cast than among the lower orders, agreeable and intelligent ; while his immense 
head of hair, covered and concealed with gauze, smoke-dried and slightly tinged with 
brown, gave him altogether the appearance of an eastern Sultan. Xo garments confined 
his magnificent chest and neck, or concealed the natural colour of the skin, a clear but 
decided black ; and in spite of this paucity of attire — the evident wealth which sur- 
rovmded him showing that it was a matter of choice and not of necessity — he looked 
* every inch a King.' The ilissionaries said he was a little agitated with the prospect of 
an interview, but I confess I did not discover it. Xot far from him sat his principal and 
favourite wife, a stout, good-looking woman, with a smiling expression, and her son, 
Thakombau's heir, a fine boy of eight or nine ; and he was surrotmded at a respectful 
distance by a crowd of crouching courtiers." 

At this interview, Captain Erskine delivered an address to the Chie^ 
and Mr. Calvert interpreted. Cannibalism was denounced in terms 
of horror and disgust, and the King was urged to listen to the Mission- 
aries, and show his good intention by prohibiting all cannibalism at the 
approaching visit of the Somosomans, on which occasion it had always 
been customary to destroy an unsual number of human beings. It 
was intimated, that if these things were heeded, Fiji might, like Samoa, 
be favoured with the presence of a British Consul. The whole address 
was listened to respectfully, and acknowledged by a suitable reply. 

The party next visited Ngavindi's quarter of the town. Captain 
Erskine's narrative continues : — 

" As we approached his door, a party of men were engaged in taking out of a hot 
stone oven, constructed on one side of the pathway, a whole pig, intended for our entertain- 
ment ; and as we entered the house, a clapping of hands proclaimed that the Chief had 
that moment finished his draught of yangona. This party was evidently met to receive 
US, and we were soon seated in the centre of the circle, with Xgavindi, painted, and in 
full dress, with a flowing train, differing from Thakombau's in being of divers colours ; 
and his principal wife, a pretty young woman, attended by several hand-maidens, the 
dress of all the women being a decent petticoat. The pig was then brought in and pre- 
sented to me ; and having been, by my desire, cut up ral'a-FiJi, or in Fijian fashion, por- 
tions were handed roimd, together with excellent yams, on banana leaves and flat pieces 
of wood. Being asked how the rest was to be disposed of, I begged those present to ac- 
cept of a quarter, and desired the remainder to be sent down to the barge's crew. I 
heard afterwards that our men, having some suspicion that all was not right, had thrown 
it overboard ; but we, who had had ocular proof of its identity, had found it tender, 

juicy, and well-flavoured." "It was now time to repair to our second feast at 

Thakombau's, which consisted of a pig, not baked in the native oven, but cut up and 



^IWA AKD MBATT. 441 

boiled in an iron pot, similar to those used in boiling the trepang. The broth, or greasy 
water, was first Handed round in cocoa-nut shells, and required an effort to swallow ; but 
the pork was excellent, and was served with yams in a very cleanly way on banana- 
leaves, as at Ngavindi's. The Chief hinted that some rum, which he had been quick 
enough to notice in the barge among our men's provisions, would be an acceptable addi- 
tion ; but I discouraged him, saying, that with us rum was reserved for the common 
people, — an argument which silenced him, although he seemed hardly to believe it." 

On the following day Thakombau and Ngavindi accompanied 
Captain Erskine to the " Havannah," lying at Ovalua, twenty-five miles 
distant. Thakombau enjoyed his visit much. In going over in the 
barge, he conversed with Mr. Calvert freely about the Captain and 
officers, asking if they knew what he said. Mr. Calvert told him that 
they did not know anything of the Fijian language; but that his 
interruption during the Captain's address on the preceding day, when 
he made an unseemly remark, had been noticed. When Captain 
Erskine had pressed him sorely on cannibalism, he said, " You foreign- 
ers have salt beef to eat when you sail about ; we have no beef, and 
therefore make use of human flesh." The reference to this in the 
ship's barge confused him ; and he begged the Missionary would 
make an apology for the improper remark, and explain that the 
custom of eating men had been adopted and carried on by their 
fathers ; but that they, of the present age, knew better, and would 
renounce it wholly. 

While the Chiefs were on board, a target was placed on a rock 
about eight hundred yards from the ship, and was soon knocked to 
pieces by the guns. The marines were sent on shore with two field- 
pieces, and a specimen of bushranging was exhibited. Two bomb- 
shells were sent over the hills, and burst with precision. All this 
astonished Thakombau, who was much excited, and said : " This makes 
me tremble. I feel that we are no longer secure. If we offend these 
people, they would bring their ship to Mbau, where, having found us 
out with their spy-glasses, they would destroy us and our town at 
once. Captain Erskine was most desirous to avoid anything that was 
likely to produce an unfavourable impression on the minds of the 
Chiefs and people ; and his best exertions were made to impress them 
with horror of their practices. Having gained the Chief's attention, 
he again requested him to avoid feeding the Somosomo people with 
human flesh on their anticipated visit ; and besought him that, at the 
death of his aged father, which could not be far distant, no one might 
be strangled. While he consented to the former request, he said that 
he could not promise the other. 

A good effect could not fail to be produced by such an officer 



442 ' FIJI AlTD THE FIJIANS." 

backing the long-continued remonstrances and efforts of the Mission- 
aries. Captain Erskine mentions the influence which Mr. Calvert had 
already acquired over the Chief, " by the most upright and judicious 
conduct on his part. Without giving in for a moment to any of the 
Chief's improper or unreasonable desires, or attempting to flatter his 
vanity, he seemed, on the contrary, to lose no opportunity of admin- 
istering a reproof or expressing disapprobation when any occasion 
occurred to call for it, treating the Chief at the same time with the 
respect due to his station, and affording him no pretext for an accusation 
of arrogance or undue interference. I remarked, with great pleasure, 
that, in addressing Thakombau, Mr. Calvert always made use of the 
term Saka, ' Sir,' a piece of courtesy as creditable to him as a gentle- 
man and minister of religion to pay, as satisfactory to the Chief to 
receive. The ultimate success of such a course of policy, if pursued by 
all the members of the Mission towards a race attached to their Chiefs 
and fond of ceremonious politeness, and at the same time of a strong 
and discriminating intellect, seems certain, and must eflect a great 
improvement, in the course of a few years, in the habits and civilization 

of this people." "I have more than once alluded, in my journal, 

to the judgment displayed by the Missionaries in dealing with this 
people, which has had the efl?ect of inspiring an habitual feeling of 

respect towards them." "It would be a waste of time to dilate 

on the disinterestedness of the motives which have impelled men to 
face the horrors and dangers to which the Missionaries are exposed 
among the Fijis, or on their zeal, courage, and moderation with 
which they fulfil their self-imposed duties ; nor could even those who 
deride their motives refuse to acknowledge that, without any reference 
to the question of religious truth, the effect of their residence and 
exertions has been to give a general feeling of confidence in the 
ordinary intercourse between the natives and foreigners, laying the 
foundation of a most extensive and valuable trade with these productive 
islands." 

During the next month, another of her Majesty's ships, the 
" Daphne," visited Fiji, from the Pacific Station. The Commander, 
Captain E. G. Fanshawe, made special eflfort to bring the Rewan war 
to an end. He also followed up Captain Erskine's attempt to dissuade 
Thakombau from complying with custom, which would require the 
strangling of so many at his father's death. His letter to the Chief is 

here given : — 

"H.B.M.S. Daphne, 
" To Toi-ViTi,— At Sea, Oct. \0t7i, 1849. 

" Being now about to leave the Fiji Islands, I am led by an earnest desire for their 



VIWA AND MBATJ. 443 

welfare, and also by a sincere esteem for yourself, to address a few words to you in the 
language of friendship. 

'* These beautiful islands have been until now the scene of the grossest impostures 
and the most degrading superstitions that have ever disgraced mankind ; leading, in 
their results, to practices in which treachery and murder are stepping-stones to the grati- 
fication of the vilest passions and appetites. 

" No people ever did, or ever will, become great or honourable whUst sunk in so 
profound a depth of ignorance and crime ; and it is because I know you to be far too in- 
telligent to be deceived by the flimsy superstitions which surround you, that I would 
entreat you, for the good of your country, to use your powerful influence in stopping 
those abominable cruelties which disgrace it, and which cannot be thought of without 
disgust by any enlightened mind. I am confident that you cannot contemplate the kid- 
napping of unoffending women and children, to supply a cannibal feast, nor the murder 
of a wife on the death of her husband, without shame for the cowardice of the former, 
and for the folly of the latter, as well as for the cruelty of both. 

*' Depend upon it, such practices cannot last ; and great will be the honour acquired 
by that Chief who has the courage to oppose them. There is one man, and only one 
man, who can effectually do this ; and that man is yourself I would say to you, there- 
fore. Do not leave for another the opportunity which has fallen to your lot of conferring 
so great a blessing upon your country. Let it be seen that cowardice and cruelty are no 
longer to be forced upon your people by a gross and ridiculous superstition. They are 
an industrious and intelligent people ; let them be protected and encouraged, and 
they will become great and prosperous ; how much greater will be the ruler of such a 
people ! 

" These few words have been written in the spirit of friendship : they are intended 
to promote the real welfare of your country, and your own true dignity and honour. I 
therefore trust that you will give them your serious attention. 

" I will conclude with a request, which I make because I think it will in a very great 
degree forward those objects : — 

" "We must expect that in a short time your father will be numbered with the dead. 
According to a horrible practice to which I have alluded, many women of his household 
would be murdered in cold blood on this melancholy occasion. Let me ask, as a per- 
sonal favour, that you will interpose your authority to save these poor women from be- 
coming the victims of such atrocious superstition. I beg their lives at your hands, and 
I earnestly hope that your compliance with my request will be one step towards the hap- 
piness of Fiji. 

*' That Fiji may be blessed, and that you may be truly great, is the sincere wish of 
your true friend. 

(Signed) "E. G. Fanshawe, Ca;ptain" 

The visits of these ships of war, the Commanders of which so 
greatly helped the Missionaries in their work, were of incalculable 
advantage. Captain Erskine, after leaving the islands, wrote to the 
Missionaries and to the Chief, and sent Lieutenant Pollard, with a war 
schooner, to pay another visit. The Lieutenant kindly conveyed one 
of the Mission families to another Station, and interfered with prompt 
energy to prevent a fight and caimibal feasting during that visit of the 
Somosomo people which had been so much dreaded hj the Mission- 
aries. The decisive measures adopted, though not entirely successful, 
greatly diminished the customary amount of bloodshed and cannibalism 
on that occasion. 
29 



444 FIJI AND THE FIJIANS. 

This year Mr. Calvert made the visitation tour in the " Wesley." 
At Nakorotumbu, things were discouraging. At Nairara, nine persons 
were baptized, and the priest was married during this visit. The dis- 
trict was wasted by war, which had destroyed the crops ; and the sites 
of several towns lately burnt were pointed out. After an uneasy night 
in a house exposed to attack, Mr. Calvert started for Natokea, and, 
with much fatigue, reached the town, high up in the mountain, among 
craggy rocks, and overhung by steep cliffs. Here he found " the 
hump-backed boy of Natokea " sick, and baptized him, being greatly 
pleased with his earnestness. The people peeped over the rocks, but 
seemed afraid to come near ; but they were at last gathered together, 
and listened to the Missionary. After this Mr. Calvert again joined 
the " Wesley," and sailed to Mba, where he found the Teachers suffer- 
ing and labouring, but without much success, as the principal lotu 
Chief still continued a polygamist. About noon, Mr. Calvert started 
for Mbulu, the town of the head Chief, Vakambua, on a good dry road 
and under a scorching sun. On the journey he passed an unusually 
large yam-bed, a mile and a quarter long, which had a rich appearance. 
Tlie yams were of a sort peculiar to Mba, called vurai, and come in 
season four months before the common kind. Their cultivation also is 
peculiar, as several successive crops are grown on the same land. The 
path lay through a rich plain of great extent, intersected by several 
tidal rivers, which sometimes overflow and add to the fertility of the 
land. After a few miles' walking, the Missionary had to pass over a 
bridge two hundred yards long, through mangrove bushes skirting the 
town, among which the water flowed at high tide. [Mbulu is built in 
a swamp surrounded with mangroves, which form a good protection 
from hostile attack. The houses are of an inferior kind, — square, with 
conical roofs. Mr. Calvert waited to have an interview with the Chief, 
who, with his people, was out planting. He was received respectfully, 
but was forbidden to enter a temple, because, as he heard afterwards, 
no person might pass the door until a foreigner had been killed to re- 
venge the death of one of their Chiefs, who had been shot some years 
before by an American trader. A fortnight before this visit, twenty- 
three persons had been killed, and dragged to this town. These brutal 
cannibals could not wait until they reached home and the victims were 
offered in due order, but cut pieces off and grilled and ate them on the 
road. Afterwards the whole of the bodies were divided and eaten. 
On learning these things, the ]\Iissionary felt thankful that he had 
passed safely from among such a people. 

At Namole was a Chief named Ravato, who, with thirteen of his 



VIWA AND MBATJ. 445 

people, had long professed Christianity, and still remained faithful 
according to his knowledge. He gathered a congregation of about a 
hundred persons in the open air, to whom Mr. Calvert declared the 
Gospel. Slender as was the acquaintance of the Chief with the religion 
which he professed, yet it was enough to cause him to oppose the evils 
he had once practised. While he and some Heathens were out fishing, 
a fishing-canoe was wrecked near, and the Heathens, according to Fiji 
custom, wished to kill those who escaped ; but Kavato resolutely with- 
stood them, saying that he was a Christian, and that it was unlawful to 
take away life. After visiting an American barque, and holding inter- 
course with savages who had never before been within sound of the 
Gospel, Mr. Calvert went to the island of Rotuma, and returned safely 
to Viwa. 

In January, 1850, a reinforcement arrived. The Missionaries had 
appealed to the Wesleyans in New South Wales for help, and these had 
replied by sending Messrs. W. Moore and J. G. Millard, with their 
wives, all of whom reached Viwa, by the " Wesley " on the 23rd. On 
that day Mr. Calvert had arranged to try a Missionary Meeting, and 
had informed the white residents that they would now have an oppor- 
tunity of doing something for the support of those Missions to which 
they owed many advantages. Captain Buck, of the " Wesley," pre- 
sided at the meeting ; and he, the whites, and the Missionaries con- 
tributed over £30. The natives, too, made a collection, consisting of 
70 mats, 44 baskets, 3 bows with arrows, 7 pieces of sandal-wood, 16 
fans, 62 very superior clubs, 1 pillow, 31 spears, 11 hand-clubs, 4 
ladies' dresses, 3 pieces of native cloth, 5 water-vessels, 4 combs, and 
1 pig. With such an auspicious commencement the newly-arrived 
Missionaries were much encouraged. The next day, on visiting Mbau, 
they had a glimpse of the darker side of Fijian life. They saw a 
cooked body ; the hands and feet of another cut off for cooking ; and 
the Chief's sister, whose nose had been cut off by her own brother, as 
punishment for unfaithfulness to her husband. 

As yet, every effort to establish a Station at Mbau had failed. The 
place was frequently visited, and Thakombau had promised to build a 
Mission-house, confessing that Christianity was true, and would become 
universal in Fiji ; but he must wait until peace was established by the 
conquest of all his enemies. Many of the people were becoming grad- 
ually enlightened and softened by what they heard from the Mission- 
aries. They perished in war, or by disease, yet none dared to take the 
decisive step. At last, at the end of January, a Chief of highest rank, 
Na Yangondamu, the King's cousin, lotued. Mr. Calvert went to the 



44:6 FIJI AXD THE FIJTANS. 

King, and begged that the act of his relative might not be hindered. 
Thakombau seemed irritated, and said, " Why do you not wait pa- 
tiently for a short time, as I requested you, that I may settle my wars 
and become Christian, when all will follow 1 But you will not wait, 
but go about here, and there, and everywhere, and talk, talk at a great 
rate ; and now actually one of our own family has become loiu. But 
he will not be followed." The King opposed the frequency of the Mis- 
sionaries' visits from house to house, yet said : " Great is our mutual 
love ; so your body must be allowed to go about, and your tongue to 
move." 

At the end of February, the hope of the faliilment of the King's 
promise was again deferred by war. On the 28th, he passed Viwa with 
a fleet of a hundred and twenty-nine canoes, to attack Verata, the head 
town of an adjoining district, between which and Mbau there had been 
for years a fierce struggle. While this expedition was setting up 
fences, hoping to starve the Veratans into submission, heavy rains fell, 
which compelled their return in a few days. On the Sunday the Chris- 
tians at Viwa were disturbed, during worship, by the passing of the 
fleet with shouts and beating of the death-drum over one man who had 
been killed. The next day Mr. Calvert went to Mbau, and saw the 
cannibal oven just covered in. Hard by sat an old Chief making a 
basket, as was supposed, for the cooked flesh. He was either sulky or 
ashamed, and would not hold his head up, and all the people looked flat 
and miserable after their late drenching. Very soon a Verata Chief 
came by night to Viwa, and besought Elijah Verani to intercede at 
Albau for his people. On the 8th of ^larch, he and Mr. Calvert Avent 
across for this purpose, and begged Thakombau to spare the lives of the 
Veratans. He said to the Mssionary : " I know you are here to make 
our land right ; but do not interfere in this case : let me destroy this 
troublesome people, and we shall have rest." To Elijah he said : " You 
are no help to me now. Be no hindrance. Had you joined me in 
fighting, and desired peace, I should have granted your request. The 
reward of your not helping is the refusal of your request." The plea, 
however, was still urged, and, at last, the Chief consented to spare the 
lives of the Verata people, on condition that they would all remove to 
Viwa, and let their town be burnt. This was agreed to, and the day 
of removal fixed. Elijah borrowed three large canoes of the Chief, and 
several small vessels of foreigners ; but when the time came, the peo- 
ple refused to leave. On the 26th of April, the Mbau army burnt 
Verata, and killed about nine persons, the rest escaping to the neigh- 
bouring town of Noloto. The King was elated by this achievement, 



VIWA AND MBAr. 447 

which his predecessors had sought in vain to accomplish ; and the 
army were so flushed with their success, that, contrary to usual custom, 
they would not return home to celebrate their triumph, but invested 
Naloto, a town of much stronger position than Verata. A man of the 
place, in search of food, was killed, and the king ordered his people to 
bury the body, as he had done in several cases before. On the 30th, 
some of the besieged party came boldly beyond their fence, and fired 
on Mbauans, who, in return, shot one of them. A rush was made on 
both sides to get the body. Ngavindi ran forward to cheer his men, 
but ventured too near, and in retreating was shot in the back, gave a 
sudden leap, and fell. He was carried to his canoe, and there died. 
The loss of such a man so dispirited the King's army that he saw it was 
in vain to continue the conflict. The other party came out exulting ; 
but night was at hand, and the huts and fences of the besiegers were 
forsaken in the night, and the other party found the ovens full of food, 
and abundance of uncooked stores ready to their hand. The fleet passed 
Viwa, this time, in sullen silence. Early in the morning Mr. Calvert 
and Elijah went to Mbau, to try to prevent the strangling of women 
on account of Ngavindi's death, but were too late. Three had just been 
murdered. Thakombau had proposed to strangle his sister, the chief 
wife of the deceased ; but, as she was pregnant, the Lasakau people 
begged that she might be spared, that her child might become their 
Chief. Ngavindi's mother offered herself as a substitute, and was stran- 
gled. The dead Chief lay in state, with a dead wife by his side, on a 
raised platform ; the corpse of his mother on a bier at his feet, and a 
murdered servant on a mat in the midst of the house. A large grave 
was dug in the foundation of a house near by, in which the servant was 
laid first, and upon her the other three corpses, wi-apped and wound up 
together. 

Though too late to save life, Mr. Calvert went to the King, whom 
he found quietly asleep,'' just after having strangled Ngavindi's mother. 
When he awoke, the Missionary reproved him faithfully for the deed ; 
but he said it was the custom, and must be observed while they re- 
mained heathen. Still he was evidently made uneasy by the inter\dew, 
and asked anxiously, what had become of Ngavindi's soul. He was 
told, "The wicked shall be turned into hell," and, for some time, 
seemed thoughtful. He then asked for the whale's teeth which had 
been brought to purchase the lives of the women. These were refused. 
After Mr. Calvert had gone the King said to the people around, " Ay ! 
how the Missionaries labour to save life ! They take any trouble and 
go anywhere for our salvation ! And we are always trying to kill one 



M8 FIJI Am) THE nJIANS. 

another ? What a pity that he was too late ! Had he been in time ] 
would have spared Ngavindi's mother." 

After this the priests and Chiefs at Mbau, being lifted up by their 
frequent victories, became more impatient of the growing power of 
religion among the people, and the services at Sembi and another place 
on the coast were forbidden. Still the work went on, and the discour- 
agement at Mbau seemed to give new vigour to the Mission at Viwa. 
Every morning at six o'clock an advanced class was met for instruction 
in theology ; the children's school assembled at nine, and the adults in 
the afternoon. 

In November, the Mission staff was most efficiently strengthened by 
the arrival of the Rev. Joseph Waterhouse, son of the late devoted 
General Superintendent. His mind and heart were set on Fiji, and he 
refused to labour at home, resolving to devote himself to this Mission. 
After his arrival, he wrote thus to the General Secretaries : " It is with 
no ordinary feelings that I sit down to address you. I feel that I am 
on hallowed ground, — hallowed by the dust of the sainted Hunt, by the 
toils of the laborious Cross, by the earnest death-bed prayers of my 
venerated father, and by the precious blood of Jesus, now sprinkled on 
the hearts of many whose feet were once swift to shed blood, and whose 

deeds of darkness are too shameful to be narrated No one can 

tell how much your toil-worn servants, such as are to be found amongst 
my respected seniors in Fiji, placed as they are in the front of the great 

battle-field, need sympathy and sustaining aid We can, if Provi 

dence permits, live, or rather exist, without the bread to which we have 
been accustomed from our youth, — to us indeed, in this land, the bread 
of life ; but we cannot leave Fiji to perish. We can die for want of 
proper nourishment, and leave our bodies to be dishonoured by a stone- 
hearted nation; but we camiot, we dare not, we will not, by the 
grace of God, leave poor, cannibal, priest-ridden, and bloody Fiji to 
perish." 

Never did a more ready labourer enter upon his work than Mr. 
Waterhouse at Fiji, being willing to go anywhere, and do anything, so 
that he might be useful. 

While Mr. and Mrs. Calvert hailed with delight the coming of so 
valuable a helper, their hearts were made very sad ; for the " Wesley,'* 
in which Mr. Waterhouse came, also brought intelligence that their 
firstborn child, Mary, whom they had sent to England, had arrived 
there safely, and died. Let it only be said here, that the child had 
learned to walk with God, and that the confidence of the Gospel shed 



VrWA iLND MBAU. 449 

light into the darkness of those smitten ones : for the rest, such a sor- 
row is too sacred to be exposed here.* 

About twenty miles from Viwa, and within the Viwa circuit, is a 
very important island called Ovalau. Its central position, with a good 
harbour and anchorage, has made it the chief resort of such ships as visit 
the group. The principal entrance is on the east, opposite Levuka, the 
chief town, and the residence of those foreigners who have, from time 
to time, stayed in Fiji. These men lived with native women, built 
boats, made chests, planted food, and traded with the natives for biche- 
de-mar, turtle shell, coaconut oil, and arrow-root, which they sold for 
articles of barter to vessels principally from America. Several of them 
chartered their small schooners, and hired themselves to these trading 
vessels. In May, 1839, Messrs. Cargill and Calvert anchored off Le- 
vuka, having been driven there in one of these boats, which they char- 
tered to visit Ono and Rewa. While wind-bound for a fortnight, they 
weie kindly received by the whites, and preached to them on the Sab- 
bath. In 1840, a piece of ground was purchased of the King of Levuka, 
and given to the Wesleyan Missionary Society, by Mr. R. Russell Wal- 
dren, Purser of the United States Exploring Expedition. The number 
of resident foreigners having increased, to whom forty women belongpd, 
with many half-caste children, they applied for Native Teachers to 
reside among them. Mr. Cross took two Teachers in September, 1841, 
who were kindly received, and to whom the whites gave up a house for 
their residence, and another to be used for school and preaching. Mr. 
Ci-oss's health did not allow him to visit this large and populous island, 
as he desired. 

Mr. Hunt, on his arrival at Viwa in 1842, felt it his duty to pay 
special attention to the whites, who were also disposed to receive 
instruction, and alter their manner of life. He frequently visited Ova- 
lau, and preached in the English language. These foreigners now began 
to observe the Christian Sabbath, and to wear much better clothes ; and 
some who had been accustomed to go barefoot, procured shoes. Sev- 
eral of them selected one of their women, to whom they were married ; 
and, in some cases, proved faithful to the bond. They were indus- 
trious ; and, at that time, ships had not tempted them by bringing 
larger supplies of spirits. There were several partnerships in small 
decked sailing boats, in which they sailed about to most parts of Fiji to 
purchase turtle-shell and other articles. These boats were very useful 
for the procuring of pigs and vegetables for their owners, as these arti* 

* FUmerfrom Feejee. Mason. 



450 FIJI AJH) THE nJIANS. 

cles became scarce at Ovalau, where so many made them their chief 
diet. Hence it became necessary for the settlers to have some share in 
a boat, and thus they formed partnerships. The leading firm was that 
of Messrs. David Whippy, (an American,) William Simpson, (English 
ship-builder,) and William Cusick (Irish blacksmith). William Miller, 
an English ship-builder, afterwards joined. Tliis firm owned the largest 
schooner — about twenty tons — which they built themselves. James 
Watkin, an old resident, was connected with this firm, and exercised 
considerable influence among the whites, as the settlement rose. He 
became severely afflicted, and resided for a length of time with Mr. 
Hunt, at Viwa, where he obtamed religion, and became a very happy 
man. In the midst of the most severe sufferings, wliich kept him awake 
most of the night, he was patient, and exulted in the Saviour's love. 
Mr. Hunt cheerfully paid him all attention, and the whites from Ovap 
lau were constant in their kind consideration of his case as long as he 
lived. His native wife was a pattern of diligent care for her afflicted 
husband. This affair brought the Missionary and the whites into a 
closer and more friendly intimacy ; and Mr. Hunt's extreme kindness 
and deep concern for their welfare and that of their families endeared 
him much to them, and gave him considerable influence. They were 
very ready to allow their wives to meet in Class, and to encourage and 
help the Teachers with the children. Mr. Hunt, seeing that the half- 
caste children would become an influential class in Fiji, and that they 
could not have necessary attention from their parents, and could not be 
managed by the native Teachers, took five of the boys to Viwa, where 
he taught them English, and tried to raise them by a good education 
and training. He, while employed in his study, had them at desks by 
his side, and paid all the attention he could to them. These lads were 
thereby much better fitted as interpreters on board of ships, and they 
have been active, vigorous, and influential ; but none of them having 
become religious, they have not as yet repaid the labour bestowed upon 
them, or realized the hopes of their kind teacher. Some of the half- 
caste girls have been married to white residents ; but, generally, this 
class is intermarrying ; and hence will arise a considerable race of quad- 
roons, who with their parents and grandfathers, are likely to take a 
prominent part in Fiji. 

In May, 1844, an event occurred which greatly interfered with the 
prospects of the white residents on Ovalau. A white man at Rewa was 
known to have taken part with the Chiefs with whom he resided in the 
war with Mbau. In voyaging to the windward group, he suffered ship* 



VIWA AND MBATJ. 451 

wreck at the isle of Thithia, and had to return to Lakemba, where he 
remained at the Mission-house. On the report of his wreck reaching 
Levuka, a party of whites sailed immediately to Thithia, hoping to be 
able to purchase anchors and other articles from the wreck, that would 
be useful in the building of their vessels. The natives of Thithia, hav- 
ing not only taken all, but having also killed one of the crew, could not 
be prevailed upon to go off to the Ovalau boat. As nothing could be 
obtained, the men went on to Lakemba, where they knew that the 
white man from Rewa remained. He, knowing the position in which 
they stood with the Mbau Chief, was most anxious to get to Eewa. The 
whites from Ovalau knew their man, who was as much disliked by them 
as by the natives. They said they sympathized with him ; but, as 
their taking him to Rewa would be offensive to Thakombau, under 
whom they resided at Ovalau, they feared to give him a passage. But 
their voyage had been unproductive ; and he offered a liberal payment 
if they would convey him and his two native women, and put them 
down in the Rewa dominions. They consented to do so. Thakombau, 
having heard of the wreck of this man, — while conveying to Lakemba 
one of his father's wives who had run away, and who was thus sent 
from Rewa to try to induce Lakemba to revolt from Mbau, — sent a 
large canoe after him to take him to Mbau, in order to make inquiry 
into the grounds of his engaging in Fijian wars ; but the canoe was too 
late. Thakombau was vexed with the whites of Ovalau for conveying 
the man to Rewa, knowing, as they did, how active a part he had taken 
in the wars. It appears, also, that the young Chief of Levuka had got 
tired of the supremacy of the whites in his town, and was uneasy about 
the extent of territory they had gained by purchase ; and, forgetful of 
the constant gifts he received from them, he sought their removal, 
thinking he should gain some advantages thereby. He also feared the 
Mbau Chief, whose authority stood very high at that time. All whites 
were ordered to depart speedily from the town of Levuka. They made 
offerings, asking to be allowed to remain ; but their pleadings and prop- 
erty were disregarded. They applied to Mr. Hunt, who deeply sym- 
pathized with them, and readily interceded with all earnestness with 
Thakombau to allow them to remain at Ovalau ; but he was inexora- 
ble. Had they removed to Rewa, it is probable that their influence, 
joined to Rewa, would have told effectually against Mbau ; but that 
could not be foreseen at the time, as Mbau was victorious, and held 
extensive and powerful dominion in Fiji. New difficulties would also 
have arisen had they attempted to remove to the dominions of the 
enemy. They resolved to locate in a, friendly part of Vanua Levu. 



452 FIJI AND THE FIJIAl^S. 

The sacrifice to them was very great. Years of hard toil were lost, and 
they had to commence the world afresh. Messrs. Whippy and Co. 
were the principal losers, having to leave the frame of a large vessel, 
which they were building to sail to the Australian colonies. This firm 
— joined by some other white residents — kindly gave their time to erect 
a wooden house at Viwa for Mr. Hunt, in which he died, and which has 
been very useful ever since. 

Their new residence at Solevu was very inconvenient for intercourse 
with ships visiting Fiji, on which they mainly depended. The situation 
also proved unhealthy. They longed to be back to Levuka, with its 
delightful streams, shingle beach, and good harbour, easy of access. 
The young Chiefs of Levuka and ]\Ibau had both found out the incon- 
venience of not having the white men's property at hand : so that, on 
application being made to allow them to return, permission was readily 
granted. In visiting Ovalau in 1849, shortly after their return, Mr. 
Calvert was pleased to observe the great improvement manifest since 
he remained with them for a fortnight ten years previously. He had 
a good congregation at the English service. The wives had made 
progress in reading, and some of them were consistent church-members. 
Their children were numerous. Tliere were also many orphans belonging 
to white men who had died, or left the islands. These children were 
adopted by the white residents, and brought up as their own. The 
foreigners were anxious to have a Missionary or Schoolmaster, that 
their children might be educated, and offered to contribute towards the 
expense. Conscious of the importance of paying attention to these 
people, and especially to the education of their children, who were 
rising up to act a conspicuous and influential part in Fiji, an appeal was 
made to the Wesley an Missionary Society in England for a Missionary, 
or trained Schoolmaster who was a Local Preacher, to labour among them. 
In the meantime, in May, 1850, another Native Teacher was supplied from 
Viwa, a man of an excellent spirit, who was fully devoted to the work, 
and who laboured with great zeal, acceptance, and success. The piety 
of the women improved, and many of them proved faithful wives. Some 
of them rendered essential service as Teachers in the schools, and some 
of the more established became Class-leaders. The Chief of Levuka, 
however, was vexed with the white men for receiving this Teacher, and 
said that, if they did not send him away, he himself would leave Levuka. 
He soon, however, became reconciled to his remaining; and shortly 
after, with several of his people, abandoned Heathenism, opened • his 
house for preaching, and sent to Viwa for a ]\Iissionary to reside in his 
town, so that the Teachers might be spared for other places under his 



VIWA AND MBATJ. 453 

government. This additional encouragement to Mission labourers on 
this large and fine island, with two Missionaries at Viwa, led the Mis- 
sionaries to pay more frequent visits, going even to the people of Lavoni, 
the wild mountaineers of a large inland district, who once had burnt 
the town of Levuka, and were feared by the whites, as well as by all 
the natives on the coast. A mountaineer Chief of high rank became 
nominally Christian, and desired Paul Vea, the Tongan Teacher, — who 
was residing in a village on the coast, subject to Lavoni, — to become 
his teacher. In urging Paul to go, he promised to feed him well ; and? 
as an inducement, waving his hand round towards the towns belonging 
to Lavoni, promised him plenty of snakes, saying, " All those parts are 
subject to us ; and will bring you and me abundance of snakes to eat 
with our vegetables." Paul intimated that the oifer was not likely to 
entice him from the coast, as he did not desire such diet. " Ah ! " said 
the Chief, " they are excellent food ; superior to pork, or fish, or fowls." 
Living so far from the sea, the mountaineers seldom obtain fish to eat ; 
but they enjoy snakes as a substitute. 

While the prospect at Ovalau was thus brightening, a great darkness 
fell on another part of the Circuit. On Vanua Levu war was fiercely wa- 
ged round about Nandi and Mbua, and Messrs. Williams and Moore were 
exposed to great danger, as the war was avowedly against the lotu, and, 
there was too much reason to fear, was known and allowed at Mbau. 
If it succeeded, it would be but a signal to call into furious action the 
suppressed passions of those, throughout Fiji, who were opposed to 
Christianity, and only awaited a favourable opportunity to attempt its 
destruction. Feeling the importance of the crisis, Mr. Calvert, accom- 
panied again by the good Elijah Verani, went to Thakombau, and asked 
him to save the Missionaries, and stop the war. The Chief seemed in 
a capital humour, but said very decisively that he would have nothing 
to do with it. He was reminded of his promise to Captain Erskine, to 
protect the Missionaries ; but still he refused, saying, " I shall not protect 
them ; and I rejoice that you have now a fight of your o^vn. When I 
ask you lotu people to help me in war, you say, ' No ; it is not lawful 
for Christians to fight ! ' and here are we breaking our backs by steering 
our canoes, catching dysentery by sleeping abroad in the dews and rains, 
and being shot in great numbers, whilst the Christians sit quietly at 
home all the time. Now, you have a fight of your own ; and I am glad 
of it ! Besides, / hate your Christianity^ " I know," replied the 
Missionary, " that you hate religion. I knew it before leaving England ; 
and have long known that, everywhere, ' the carnal mmd is enmity 



454: FUI AXD THE FIJIA2s'S. 

against God ; for it is not subject to the law of God, neither indeed 
can be : ' so that I should have been altogether surprised, had I found 
you not hating religion." With a sneer the King said, " O yes ! of 
course you know everything ! However, at any rate, I shall not stop 
the fight : and I rejoice that you lotu people are compelled to fight, as 
well as we ; and I hate your Christianity." " Well," said Mr. Calvert, 
" seeing you do hate it, what are you going to do with it ? Do you 
intend to stop its progress 1 " " Xo," was the answer, " I cannot do 
that. I know that it is true, and the work of God, and that we shall all 
become Christian. But, in the mean time. I delight in you Christians 
being compelled to engage in war as well as we." 

News soon came that the danger was increased ; whereupon Mr. 
Calvert persuaded some Tongans who were visiting at !Mbau, to take 
him in their large canoe to JSIbua, and Nandi, that he might try to bring 
about peace, or, if necessary, remove the Mission families. Between 
Nandi and Mbua they called at a Christian settlement which was threat- 
ened with an attack ; and the Tongans were left here, with a strict 
injunction not to go near the enemy's position, while Mr. Calvert crossed 
inland to !Mbua, hoping to prevail on a heathen Chief there at least to 
remain neutral. Everything on the road told of war. Destroyed 
bananas, felled bread-fruit trees, and the black ruins of burnt tillages 
were on every hand. Part of the way the Missionary had to wade 
knee-deep through mud, and, passing safely, was thankful to get within 
the Mission-house, at Mbua. He and Mr. Williams soon foimd that 
nothing could be done with the King of ]Mbua, who, though avowedly 
neutral, was in commimication with the enemy, with whom his heathen 
prejudices led him, at heart, to side ; and there was cause to fear that, 
in the event of their success, he would openly join them in the effort to 
uproot Christianity. Things looked very gloomy, when, the next day, 
a messenger came to say that some of the Tongans had gone to view 
the enemy's position, and get food, when an engagement took place, in 
which two of them were slain, and one of the bodies dragged away by 
the enemy, several of whom were wounded, and four killed and dragged 
into the town. Word was at once sent to the Christians not to allow 
the Heathens among them to eat the bodies, but to return them to the 
enemy and claim the dead Tongan. The exchange was made without 
any fighting, and the body of one of the Tongans sent in a schooner to 
!Mbau for burial, accompanied by another prayer for Thakombau's 
interference. The King was- now ashamed, and, being uneasy at seeing 
that his Tongan visitors were involved, sent a Chief to the seat of war, 
and arranged a nominal peace. 



VrWA AND MBAF. 



455 



This occurrence made the Missionaries feel more deeply than ever 
the necessity of increasing the influence of Christianity at Mbau, not 
only for the advantage of the people there, but for the benefit of the 
entire group. On the occasion of some Christians visiting Mbau, the 
King had granted the use of one of his houses as a place of worship ; 
and for some time after the strangers had left, service was held here 
regularly, even by native preachers, without molestation. But the 
evident spread of the truth awakened renewed jealousy, and one day, 
while Mr. Waterhouse was preaching, the house trembled under a 
heavy discharge of stones, which were thrown by order of the King, 
who came, the next morning, to Yiwa, and apologized, saying that he 
thought it was a native who was preaching, and that he had never given 
permission for the services to be continued after the people left for 
whose accommodation they were first held. After this, though the 
annoyances did not wholly cease, yet the Sabbath services were allowed 
to proceed, and, notwithstanding his opposition in other particulars, 
Thakombau permitted his favourite little son to profess Christianity, 
and he came regularly to the religious services with his attendants, 
clothed in lotu dress. For a time, too, there was preaching in the house 
of one of the Chiefs of the Fishermen ; but his superior Chief, though 
friendly to the Missionaries, became alarmed at the interest excited 
among his people, and put a stop to the service. 

Again the ofler was made for one of the two Yiwa Missionaries to 
reside at Mbau ; and this time the application for a site for the Mission 
house was granted on the mainland opposite, which was, in many respects, 
the best position, as the island itself is small, crowded, and badly sup- 
plied with water. Both Thakombau and his aged father promised to 
erect a dwelling-house and other necessary buildings, and it seemed that 
at last the long wished for position was gained. But before the work 
was commenced, the time came for an. attack upon Nakelo, the strong- 
hold of the Rewa party. The King had made sure of the help of 
traitors inside the to^vn, and all was excitement in preparing for the 
expedition. These times of preparation for war were always marked 
by more than ordinary attention to heathen observances ; and, that he 
might have the opportunity of exposing the vanity of the people's hope, 
and of moving Thakombau to be merciftil in case of victory, Mr. 
Calvert resolved to go and reside at ^fbau during the three days pre-vious 
to the setting out of the army. Thakom>)au made the Missionary wel- 
come to his house, gave him a comfortable sleeping-place, treated him 
with all respect, and supplied him with abundance of good food during 
his stay. The King spoke derisively of the dreams of the priest, and 



456 FIJI Am) THE FIJIANS. 

asked Mr. Calvert to lecture one of the fraternity who sat in the house, 
not allowing the Missionary to sit on the floor in the attitude of sub- 
mission. This gave a good opportunity for setting forth the truth, and 
all pi esent paid great attention. 

Thakombau urged the Missionary to witness the ceremonies at the 
temple, offering, as an inducement, the assurance that the Priest would 
have a paroxysm of holy shaking. The King opposed the wish of the 
orthodox old Heathens to have the usual large supplies of food prepared. 
Early in the morning, several priests assembled in the area at the foot 
of Na Vata-ni-Tawake, the chief temple, seating themselves in order on 
the flags. The King and Mr. Calvert went together. Thakombau went 
first to his small family temple, where a kind-looking old man was 
waiting. A principal messenger of the Chief, seated before the priest, 
offered a root of 't/aqona, and called upon the god for protection and 
success. The priest was surprised to see the Missionary, and had some 
difficulty in commencing his address. With a little excitement, he 
promised protection, but would not undertake to destroy. The Chief 
then said : " Yes, you have always protected us ; that we expect. But 
now we require the destruction of our enemies.' We have renewed 
your fences, and made special offerings to you ; and we now look to 
you for extra proof of your concern for us, by revenging our insults." 
The mild old man would not, however, give promises of greater success ; 
but requested that any oflferings for peace might be accepted. They 
then proceeded to the gathering at the principal temple. When Mr. 
Calvert reached the foot of the steps, the high priest came down, having 
many folds of native cloth wrapped round him, and accosted him very 
pompously, saying, " Why have you come ? Do you think I shall refrain 
from making promises because you are here 1 " The Missionary gave 
the priest's hand a shake and spoke in friendly tones to him, whereupon 
he returned and seated himself in the centre of the row of priests. Mr. 
Calvert sat in an elevated position, where every eye was upon him, as 
all knew for what purpose he had come ; and many suspected that the 
King shared the Missionary's feelings about the whole affair. 

Presently an old Chief, the principal cannibal , advanced, bearing on 
his shoulder a root of green yaqona. He appealed to the gods, to help 
them to destroy their enemies and avenge the grievances which he de- 
scribed. In a few minutes the high priest was seized with trembling, 
which increased in violence, until he seemed convulsed, and in danger 
of suffocation. Then the god, through the lips of the priest, pro- 
claimed his advent, and every head-dress was doffed, and all ornaments 
stripped from the persons of the spectators. Thakombau, not wishing 



VIWA AND MBAU. 457 

to join in this demonstration, as he would have been obliged to do had 
he been visible, had quietly slipped into a small temple at the foot of 
the steps. This annoyed the priest, or rather the god, who forthwith 
cried out, " Where is Thakombau ? I don't see him ! Why does he 
not make his appearance '? And why has he brought this foreigner ? 
His unbelief leads him to act in this way. But I have conquered many 
places, and I shall still be victorious, being the god of war." 

The ceremony closed without anything more remarkable, and the expe- 
dition started, certain of success ; but, in spite of preconcerted treachery, 
they had to retreat hastily, with a priest and several others wounded. 
The special offerings had failed, and the old system proved false again, 
whereby its hold on the people was loosened, and fresh vantage-ground 
given to the teachers of the truth. There were many signs of this les- 
sening power of the old religion. During the absence of the army on 
the late expedition, food was frequently eaten without the customary 
offering to the gods ; and when he returned, Thakombau declared his 
intention of taking the priest to task for his false prediction. It was 
strange that this man, who opposed the establishment of Christianity, 
Should reprove openly those who spoke against it ; yet such was repeat- 
edly the case. Once, when speaking to the Missionaries about the 
giving up of their Station at Somosomo,he said, " Had you continued to 
labour at Somosomo till now, which you ought to have done, as self- 
denying and persevering Missionaries, the people would have been 
softened down, and brought to like Christianity." 

During Mr. Calvert's three days' stay at Mbau, he was thrown much 
into the company of Mara, the reputed brother of the King. This man 
exercised a powerful influence in favour of Mbau, in some parts of Fiji. 
He professed to be a Christian ; but the profession was unsupported by 
his conduct, any further than his abandonment of heathen customs. 
While conversing one evening with him in the King's house, in the 
presence of a large company, Mr. Calvert said that it would take a 
large book to enter all the lies told by the priests during the war which 
was still unsettled. Mara shrewdly caught the remark, and forthwith 
published it to the company with his own emendations. " Mr. Calvert 
says it would take ei^A^ large books to enter all the lies the priests have 
told during the war." In answer to the close inquiries of the Mission- 
ary, Mara said, " My religion threatens to go quite out, and then it 
revives again, and is not likely to be extinguished : it is not like the 
religion of some, blazing up, or rushing on with great violence and fuss, 
and then altogether ceasing ; but it goes on gently and steadily." This 
was said with a knowing sort of seriousness that was irresistibly droll. 



458 FIJI Aim THE FIJIANS.' 

One evening Mr. Calvert proposed to fetch his naagic-lantern, for the 
amusement of the people, and accepted Mara's offer to take him to 
Viwa in a canoe, as he thought that, on the way, he might get a chance 
of more closely talking to this remarkable man. The Missionary, was 
no stranger to Mara, but had long proved his earnest concern for his 
salvation, and could now say what he liked to him. On this occasion, 
he complained, " Mara, I pity myself in not being made useful to you. 
There are very few persons in England who have such opportunities as 
you. People generally are not so faithfully dealt with as you have 
been, and laboured for year after year ; and yet you remain in your 
sins, and I am afraid will be tormented body and soul in hell for ever." 
Mara put on a look of astonishment. " Ah, Mr. Calvert, you speak too 
strongly ! Why, I am persecuted for my Christianity ! " This was, to 
some extent, true. He discountenanced the heathen ceremonies, and 
bade his people pray when they were in danger at sea. Even this light 
was troublesome to the dark souls at Mbau ; and Mara made no friends 
by his religion. Still he was far from living well, and Mr. Calvert 
went on : " The fact is, Mara, you are not saved from your sins ; and 
if you live and die as you are, you will be lost for ever.'* Putting o'n 
the injured look again, he rejoined : " "Well, you should not speak thus 
to me. I confess I often feel discouraged myself: my Christianity is 
not much — not more than that : " and he held his finger in his hand so 
as to show only the tip. " It sinks down and down," — looking hard at 
his finger-tip, as it almost disappeared, — " and sometimes I think it is 
going away altogether : but I say to myself," — looking still harder at 
his finger — " ' No, there it is ! the little morsel is still left ! ' And 
then war rises or affliction comes, and it is increased, and, little as it is, 
it keeps me from killing people. When I get angry, and feel prompted 
to kill, then I am afraid of the future and am restrained." It was often 
a cause of wonder to the Missionaries that this man should espouse the 
cause of religion in any way ; for he had been notoriously wicked, and 
still remained in sin. Yet, it was quite true, that his " little morsel " 
of religion had kept him from killing hundreds ; for, in his past life, no 
one's club struck more quickly or with less provocation than Mara's. 
Once when a canoe-party vexed him, he ran them down at sea with his 
larger canoe and killed seven. For such a man to be restrained at all, 
was a cause of thankfulness ; but he was far from right, and gave the 
Missionaries great anxiety and trouble. 

Their recent reverses had but led the people at Mbau to the more 
eager pursuit of war, and to this everything had to yield. While 
heathen temples were being rebuilt with new zeal, in the hope of pro- 



viwA Jlst> mbatt. 459 

pitiating the gods who had deceived them, they had but little time or 
inclination to erect a Mission-house ; so the hope of an establishment 
here was again deferred. 

In July, Fiji was visited by the United States sloop of war, the " St. 
Mary's," commanded by Captain G. A. Magruder. When he addressed 
the people — as he did everywhere, in the King's house, temple, on 
board his ship — on the truth and excellence of religion, they wondered 
at his earnestness. The Queen of Rewa exclaimed, " O ! is he a Chris- 
tian 1 " " O, yes ! " he replied ; " tell her, religion is too good a thing 
for me to neglect it." 

The Captain made Thakombau wince, as he urged him not to carry 
out the strangling custom at his father's death. He appealed to the 
Chief's conscience with searching fidelity, and asked him to think of his 
going to the final judgment with the blood of those women to account 
for to God. Thakombau felt keenly, and replied that he should not 
forget the warning ; but that so great a man as Tanoa must not die un- 
attended ; — it would be a disgrace throughout Fiji. 

Captain Magruder met the half caste children at Ovalau, and ad- 
dressed them. They kindly gave presents of Fijian curiosities to the 
Captain, w^ho presented them with various useful articles. He also met 
the whites, and strongly urged them to resist from drinking, and to try 
to maintain the good report which had been circulated of them. He 
besought them to seek religion, and to be helpful to the Missionaries. 
The impression made by this visit in favour of Christianity was deep 
and lasting. The ship was remarkably clean, and everything in admi- 
rable order. His officers, too, were religious, and a Sunday school was 
conducted on board. On Sundays Captain Magruder read prayers and 
a sermon with the officers and men. While Mr. Calvert was on board 
the large Bible was presented to him, with a request that he would 
read and pray before retiring to rest. On the Sabbath he was invited 
to preach on board, to a large, well-dressed, and well-behaved congre- 
gation. The New Testament and other books were read on deck. Be- 
fore the Act for the suppresion of flogging had passed Congress, the 
men on board the " St. Mary's " had been managed without the inflic- 
tion of that cruel punishment. Only forty of the men on board con- 
tinued to take their allowance of grog, which was only half the quantity 
formerly served out. It was most gratifying to meet with this intelli- 
gent and thoroughly Christian gentleman, maintaining good principles 
on board a ship of war, beseeching the natives who were Christian to 
hold fast the blessed religion which they had obtained, and advising and 
entreating the Heathen to abandon Heathenism, and seek sahation. 
30 



460 FIJI AND THE FIJIANS. 

This commander compared favourably with Commander Petigru, who 
had been in Fiji in the previous February and March, in the United 
States ship of war, the " Falmouth." He was from the Southern States, 
was an owner of slaves, and had but little sympathy with the coloured 
race. Yet, as he became more acquainted with the Fijians, he was sur- 
prised and pleased with them ; and, when not overpowered with 
whiskey, addressed them with intelligence and force. But the effects 
of the visits of the two ships on the minds of the reflecting Chiefs and 
people were widely different, and the striking contrast will long be 
remembered. 

In September, a Eoman Catholic Bishop arrived in Fiji with Priests. 
He was anxious to land one at Mbau or Viwa. The people feared and 
hated Popery, and would not receive the Priests. At Viwa the Bishop 
intrigued with the American Consul to land a Priest, against the ex- 
press request of the Chiefs ; but the design got wind, and was frustrated. 

This caused the issue of the usual threat of a ship of war. His Lord- 
ship had managed better at Ovalau, by landing at a blacksmith's shop a 
carpenter, or brother, or student, with goods belonging to the Priest 
whom he hoped to smuggle ashore at Viwa or Mbau. The goods 
had been received at Ovalau with the understanding that they and the 
man should be removed in a few days. But the Bishop was not going 
to remove his foot after once getting it in ; so, having failed elsewhere, 
he managed to settle the Priest with a white man who owned some 
land at a village adjoining Levuka. 

The schoolmaster for Levuka, for whom application had been made 
to England, had not yet arrived, and the Native Teachers were hardly 
able to meet the new system of Popery. As it was impossible to get 
a Station at Mbau for the present, Mr. Waterhouse removed to Ovalau 
towards the end of 1851, and began his arduous labours among the 
whites, with their numerous connexions, and the natives of the islandv 
In the following May, Mr. Binner, a trained Schoolmaster and Local 
Preacher, arrived with his wife. He found a good school of about 
eighty half-caste children, which had been organized by Mr. Waterhouse. 
Mr. Binner at once entered upon his duties, and has laboured with great 
diligence and acceptance in the school, the number having been doubled 
since his arrival. The children, both male and female, have made en- 
couraging progress ; but the boys have been too soon removed from 
the school, in order to help their parents or guardians in work at home, 
or, more generally, in sailing about Fiji in small schooners for trading. 
This is cause of deep regret, as the boys are capable of becoming edu- 
cated. However, Mr. Binner's services are still afforded, ; and, though 



VIWA AND MBAir. 461 

not strong, he labours assiduously with pleasing success. A promise 
had been given that Mr. Binner's expenses should be met on the spot ; 
but they fell almost entirely on the Missionary Society ; for the white 
men, though working hard, were poor, and most of them subject to the 
temptation of spending in drink what should have gone to educate their 
children. Mr. Binner has preached regularly in English to the whites 
and occasionally to the natives ; and labours in every way to do good 
to all within his reach. Since the Missionary left Ovalau in .1853, this 
important position and Station, where ships of war and trading vessels 
are frequently at anchor, has been under the charge of Mr. Binner, who 
is the only foreign Protestant Missionary Agent on the island. 

In May, 1852, Mr. Watsford returned to Fiji, after having been 
compelled to leave on account of Mrs. Watsford's health. He now 
began his work again with all his characteristic vigour, at Viwa, where 
he established an infant school, which was attended by more than eighty 
children, and excited great astonishment among the Mbau people. 
Thakombau was delighted to see what Fijian children could learn, and 
how well they understood many things which Mr. Watsford had taught 
them. 

Mr. Watsford's stay was short, as his beloved wife sank again so 
rapidly as to make his departure necessary. But while he was at Viwa, his 
ministry was very successful in quickening the Christians and alarming 
the Heathen, who were roused to thoughtfulness by his earnest and 
startling appeals. He also paid close attention to the revision of the 
New Testament, a large edition of which was printed while he remained. 

During this time, too, there happened the long looked for and much 
dreaded event, the death of the old Mbau King, Tanoa. Fijian custom 
demanded that many of the wives of so powerful a King should be 
strangled, to honour him, and accompany him to another world. Some- 
times the Missionaries almost hoped that their efforts, so powerfully 
backed by the warnings of several Captains of English and American 
ships of war, would prevail with Thakombau, and lead to the omission 
of this tragical observance. If, on so signal an occasion, — the most 
remarkable, perhaps, that could have occurred, — the established custom 
were broken through, the good effect would be felt throughout Fiji ; 
but, if after all efforts it were persisted in, no wonder the Missionaries 
feared the bitter effects of such a notorious failure, tending, as it must, 
to draw more closely those bonds of evil which they had worked so 
long and so hard to loosen. The importance of the crisis urged them 
to greater exertion and more earnest prayer. They promised, as a 
redemption for the women, ten whales' teeth, weighing upwards of 



462 FIJI AND THE FIJIANS. 

twenty pounds ; and Mr. Calvert, in Fijian style, offered to have a 
finger cut off, if their lives might be spared. As the old King rapidly 
weakened, the Missionaries became more importunate in their pleadings 
w^ith his son, and more frequently warned him of the enormity of the 
crime he purposed ; while they showed him, as he acknowledged that 
they were right, that he had now the very best possible opportunity of 
overthrowing, by one act of his great power, and in the face of all Fiji, 
one of the most horrible institutions that cursed his people. While 
Thakombau fully acknowledged the truth and justice of what they said, 
they could draw no promise from him. He was conscious, in his am- 
bition and pride, that he stood on an elevation of power higher than any 
Chief had reached before ; and that consciousness made him cling more 
jealously to every point of native honour and dignity, however his own 
convictions might lead in an opposite direction. On one occasion he 
reproved a Chief who found fault with the interference of the Mission- 
aries, saying that they were right in what they did, and even telling 
them to persevere in their efforts. The intended victims were already 
known, and Thakombau desired the Missionaries to visit them. They 
di:l so, and found them apparently resolved to die. 

. On the 6th of December, j\Ir. Calvert was called away to Ovalau, 
by intelligence of sickness in the jMission family there. The next day 
Mr. Watsford went to Mbau alone, and found all the women at the 
King's house weeping. The selected victims were pointed out, with 
their friends weeping over them ; and he warned them faithfully of 
the punishment that awaited the wicked in another world ; to which 
one of them boldly answered, " Who fears hell-fire'? We shall jump 
in there the day the King dies." Passing into the principal house, he 
was still more shocked to see Thakombau's wife and some more 
women preparing the dresses for the others to wear on the day of their 
death, whereby he knew that some were to be sacrificed. Mr. Wats- 
ford went at once to the young King, and found him among his 
assembled Chiefs, where, once more, the solemn warnings were faith- 
fully spoken ; but in vain. The Missionary then returned to Viwa, 
but soon crossed over again to Mbau, where he remained till mid- 
night, trying to save the women. Before leaving, he backed his last 
appeal by offering the new whale-boat belonging to the Mission, twenty 
muskets, and all his own personal property ; but still in vain. Early the 
next morning, he went back to Mbau, and found- that Tanoa was dead. 
Hastening on to the house w^here he lay, Mr. Watsford saw six biers 
standing at the door, from which he knew that jive victims, at least, 
were to accompany their dead lord to the grave. 



viwA Am) MBAir. 463 

Within the house the work of death was begun. One woman was 
already strangled, and the second was kneeling with covered head, 
while several men on either side were just pulling the cord which 
wound round her neck, when the Missionary stood on the threshold, 
heart-sick and faint at the ghastly sight. Soon the woman fell dead. 
Mr. Watsford knew her. She had professed Christianity, and shrunk 
from death, asking to go to prayer. But when the fatal moment came, 
she rose when called, and, passing the old King's corpse, spat on it, 
saying, " Ah, you old wretch ! I shall be in hell with you directly ! " 
The third was now called for, when Thakombau caught sight of the 
Missionary, and, trembling with fear, looked at him in agony, and 
cried out, " What about it, Mr. Watsford ? " Mr. Watsford, with 
great difficulty answered, " Refrain Sir ! That is plenty. Two are 
dead. Refrain ; — I love them ! " The Chief replied, " We also love 
them. They are not many, — only five. But for you Missionaries 
many more would have been strangled." Just then the third victim 
approached, who had offered to die instead of her sister, who had a son 
living. She had sat impatiently ; and, on hearing her name, started up 
instantly. She was a fine woman, of high rank, and wore a new liku. 
Looking proudly around on the people seated in the apartment, she 
pranced up to the place of death, offering her hand to Mr. Watsford, 
who shrank back in disgust. When about to kneel, she saw that they 
were going to use a shabby cord, and haughtily refused to be strangled, 
except with a new cord. All this time the assembly gazed at her 
with delight, gently clapping their hands, and expressing, in subdued 
exclamations, their admiration of her beauty and pride. She then bid 
her relatives farewell, and knelt down, with her arms round one of 
her friends. The cord was adjusted, and the large covering thrown 
over her ; and while the men strained the cord, a lady of rank pressed 
down the head of the poor wretch, who died without a sound or struggle. 
Two more followed. Throughout the terrible scene there was no noise 
or excitement ; but a cheerful composure seemed to possess every one 
there, except Thakombau, who was much excited, and evidently making 
a great effort to act his murderous part before the face of God's 
messenger. He ordered that one of the victims should live ; but she 
refused; and her own son helped the King and the rest to strangle 
her. Mr. Watsford, by painful effort, stayed to the last, protesting 
against the heartless butchery, which he and his brethren had so long 
striven to prevent. 

So died Tanoa, Vunivalu and Chief of Mbau, and such were the 
obsequies of the man who had that day ended an unusually long life, 



464: FIJI AKD THE FIJIANS. 

throughout which he had been an unchanged cannibal ; and he perished 
in his sins. 

Thakombau now succeeded to the title of Vu-ni-valu, although he 
had been actually supreme for some years. For some time he had 
been styled Tui Viti, King of Fiji, a distinction which, though really 
unfounded, he and his people worked to advantage. The King's 
ambition was insatiable. Hearing that Kamehameha, the King of the 
Sandwich Islands, and King George of Tonga, each possessed a ship 
of his own, Thakombau set his heart upon being similarly distinguished. 
Wishing for a vessel larger than the schooners built by the whites in 
Fiji, he, after several unsuccessful attempts with others, requested 
Captain Wallis of Salem, an old trader to Fiji, to procure him a good 
vessel from America, for which he agreed to pay one thousand piculs 
of biche-de-mar. The King became very impatient for the appearance 
of the vessel. The object of his desire becoming known in New South 
Wales, several persons there, hoping for a good speculation, offered to 
supply him. After waiting some time, he asked Mr. Calvert to Avrite 
to Sydney for him, to order a ketch which had been offered to him. 
He was reminded of his American engagement, but said that the 
promised time for its fulfilment had passed, and further, that he was well 
able to purchase both the vesels. Mr. Calvert questioned his ability 
to raise so large a payment ; upon which the King appealed to Elijah 
of Viwa, who said he thought enough might be procured. The ]\lis- 
sionary warned them that the people were getting less willing than 
ever to submit to these heavy and despotic imposts, from which they 
themselves gained no advantage. He also talked to Elijah in private, 
and asked him to dissuade Thakombau from his purpose ; but both 
were confident of success, and the bargain for the ketch was struck for 
five hundred piculs of biche-de-mar. In August, 1851, she was sent 
down by William Owen, Esq., of Adelaide, who, soon after followed 
in a large brigantine, intending to carry the biche-de-mar to China and 
take a cargo of tea and sugar back to Australia. Thakombau and 
Elijah set to work diligently to levy the necessary contributions, and 
canoes and other property were presented to independent tribes to 
obtain their assistance. But before any progress was made, a 
fine new vessel of seventy-six tons, named the " Thakombau," arrived 
from America, according to the previous engagement, and Captain 
AVallis followed in a large barque, in September. Mr. Owen, after a 
vexatious and expensive delay of several weeks, could not get one-third 
of the promised payment ; and the King, now that he had another and 
larger vessel, gave up the ketch, and asked for the value of the bich©. 



VnVA AND MBAU. 465 

de-mar already supplied, in ammunition. But he had to submit to 
Mr. Owen's just claim on account of great expense caused by the 
breach of contract, and was told, to his chagrin, that he ought to 
pay even more than this to remunerate Mr. Owen for his heavy loss. 
This failure lowered the King's influence, and Rewa began to gain 
ground, while new enemies ventured to rise elsewhere. As yet, how- 
ever, his position was safe, as his stores of war material were considerable, 
and his foes chiefly at a distance, and not likely to act on the offensive. 
Applying himself to the awkward task of paying for the American 
vessel, Thakombau had bags made to hold the biche-de-mar, and sent 
them up and down among the different islands, which he himself visited 
in the new vessel, greatly enjoyuig this novel and dignified mode of 
travelling. The Captain in command became impatient, and wished 
to be released from such profitless employment. Tui Viti, however, 
had not got full gratification, and wished to be taken to other parts. 
Anxious to commence trading. Captain Goodridge informed him that 
he could not spend his time in sailing about. In reply, the Chief said, 
" I wish first to be taken about to see my friends ; and if you object, 
you can go and make the best you can of your vessel. I am not very 
anxious to possess her. For what purpose do I require her 1 It is 
merely a fancy of mine, to desire to have a vessel, because no other 
Fijian has one. Our great desire, as Fijians, is to have plenty of food 
and rest. We wish to work a little ; go to bathe ; come home and 
eat ; lie down to sleep ; and then go for a stroll. This I can do, as I 
am now : but, when I become owner of the vessel you have brought, I 
shall be fidl of anxious concern as to how I am to get her worked, and 
how and where I am to get ropes, and paint, and sails. As I am, I am 
comfortable : then I shall always be uneasy. So, if you are disposed 
to accommodate me before I get the purchase, you can do so, and I will 
try to fulfil my engagement ; if not, you can go and do the best you can 
for yourself." It was reported about that time that King George of 
the Friendly Islands had lost his vessel in a storm. "When the report 
of the wreck reached him, it is said that he was more than satisfied to 
lose her, saying, " Thank God for that. I shall now sleep soundly. 
Since I have had the vessel. I have been continually uneasy about its 
management, rigging, and expenses ; now I shall be at rest." 

Aff;er sending a party with Captain Wallis, and both vessels, to New 
Caledonia, where the biche-de-mar abounds, only half the promised 
quantity could be procured. Captain Wallis left the vessel at Fiji ; 
but both Thakombau and Elijah had lost influence by the failure. This 
took place previous to the death of Tanoa. 



466 FIJI AKD THE FIJIAl^^S. 

In 1853, a fresh and terrible proof was given that the power of 
Satan in Fiji was still strong. The good influence of the Gospel had 
spread far and reached deep ; but it seemed that, on this very account, 
the opposition of the old evil became fiercer and more desperate. In 
the July following his father's death, Thakombau was formally invested 
with the supreme dignity of Vunivalu. The celebration of this event 
was made the more imposing by the arrival in Mr. Owen's vessel of 
Tui Thakau, King of Somosomo, accompanied by a large retinue, and 
bringing immense store of native property to present to Thakombau. 
Very early on the morning of the appomted day, July 26th, a messenger 
informed Mr. Calvert that eighteen persons of the Ndau-ni-Nakelo tribe 
had just been taken to Mbau, some dead and some still alive. Mr. 
Calvert at once crossed over, and reached the place before sunrise, when 
he learned that one of the victims had escaped during the night, and 
that twelve were dead, and five yet living. On reaching the temples at 
Lasakau and Soso — the Fishermen's quarters — a fearful sight presented 
itself to the Missionary. The mangled bodies of the dead were exposed 
there, and the survivors, bound and badly wounded, looked at the white 
man with intense anxiety. Mr. Calvert at once went to the King, who 
was just about to be formally placed in his high office, and who now 
received the Missionary with perfect composure, listening, while he was 
reminded of his late father's sparing the women at the request of the 
Missionaries' wives, and of his own promise to Lieut. Pollard, that, on 
a former visit of the Somosomans, no bodies should be cooked. The 
King firmly refused to hinder the horrible feast for which preparations 
were already made, and the ovens heated. He said he should be quite 
willing to accompany Mr. Calvert on board the next ship of war that 
came, and explain his conduct ; but was told that, as he persisted in 
such disgusting practices, he would not be permitted to stand on the 
deck of an English vessel. He said, " Go to the Chief of the Fisher- 
men, and ask him to spare the living ; and to the King of Somosomo, 
and ask him not to eat the dead." The Missionary, knowing that this 
would be useless, refused. The King then boldly said, " I alone can 
save the living, and have the dead buried. What I choose I do, and 
none can interfere." A report then came that all were killed ; where- 
upon Mr. Calvert left, declaring himself clear of that guilt which would 
rest upon Thakombau alone. He hastened to Lasakau, and fomid the 
report to be false, and that five still lived. He then followed the Chief 
of the Fishermen into the temple, much to the confusion ofthat digni- 
tary and his people, who had brought the victims to ]\Ibau. The Chief 
said that he had spared the man who was shared to him, as an offering to 



VIWA AND MBATT. 467 

the Missionary, and that the whole outrage had been committed by the 
Vunivalu's order. The fact was that the man shared to the Chief, and 
presented at his temple, was the one who had managed to escape during 
the night. The Missionary then visited the poor fellows who were 
condemned to share the fate of their murdered comrades. Two of them 
were awfully wounded, and insensible : the other three, though much 
hurt, were conscious, and to them, as they tremblingly awaited their 
death, were spoken words of life and hope by the minister of Christ. 

Mr. Calvert then went to see the Soso Chief and two of his people 
who had been wounded in the kidnapping expedition the day before ; 
and then visited the Somosomo King, who said he did not want to have 
the bodies eaten ; but if Thakombau presented them for that purpose, 
he dared not refuse. As the Missionary approached the great temple — 
Vata-ni-TawaM — a dead stillness rested apon Mbau, which was sud- 
denly broken by a loud shout, proclaiming that Thakombau had just 
drunk the yaqona of the Vunivalu, during the preparation of which none 
were allowed to move about. Another shout from the Lasakau quarter 
made kno-svn that the bodies were being dragged ; and soon the horrible 
procession came up, — the dead and the dying, dragged along by their 
hands, naked, with their heads rattling and grating over the rough 
ground. As each approached the temple, the head was violently dashed 
against a great stone, which became stained with blood. The usual 
ceremonies in honour of the young men who had taken the victims, and 
in the presentation of the bodies, now took place, amidst the glee of all 
assembled, who, however, were evidently checked by the presence of 
the Missionary, who continued to reprove, protest, and exhort, though 
a Chief asked him if he would like one of the bodies for his own eating. 
He left at noon, tired and faint ; but, before going to Viwa, went off to 
Mr. Owen, who was anchored near, in the vessel which had brought 
the Somosomo people. Both Mr. and Mrs. Owen had showed great 
kindness to the Missionaries, and now proposed to go to Mbau at once 
to try to prevent the cannibal feast. Mr. Calvert accompanied them ; 
and as they neared the shore, parts of four human bodies floated by. 
Tui Thakau pointed out to them one man whom he had spared, and who 
still lived after all the clubbing and dragging. He was washed, oiled, 
and fanned, but died shortly afterwards. Five ovens were already 
filled with the limbs of the slain, the heads and trunks being left in the 
sea when the washing and cutting-up took place. Through Mr. Calvert, 
Mr. Owen expostulated Avith Tui Thakau, and told him that if any 
human flesh was eaten, he and his people should not be allowed to 
return in the vessel to Somosomo. On hearing this, the King promised 



468 FIJI Amy the fijiaj^s. 

that the feast should not take place, at the same time asking Mr. Owen 
for ten whales' teeth. He was requested to let the contents of the ovens 
be given up for burial : he consented, but would not allow the ovens to 
be opened till the next day. Nothing more could be gained, and the 
next morning Mr. Owen came to Viwa, bringing in the boat the horri- 
ble cargo. A large hole was dug, and upon a mat at the bottom were 
placed eighty-four cooked portions of men's bodies, which were then 
quickly buried. 

Very shortly after this affair, the Mbauans set out with many 
canoes against Kamba, and Mr. Calvert and Elijah followed, hoping, 
in the event of the town being captured, to secure the safety of some 
Christians who lived there. In this expedition, however, the Vunivalu 
again failed, and lost several men of importance. The priests, who had 
promised great things, were thus brought into further disrepute and 
contempt. On August 21st a man was cooked and eaten at Mbau by 
the Somosomans. During this and the following month, the inter- 
ference of the Missionaries, in spite of great resistance, was successful 
in saving two women from being strangled at their husbands' death. 

Hitherto every effort had failed to establish the Mission in Mbau 
itself ; and it was well known that the opposition of Thakombau was 
strengthened by the whites, resident at Ovalau, who had reason to fear 
that their own licence would be restricted by the establishment of Chris- 
tianity at head-quarters. Yet things were so ordered that these very 
men became, indirectly, the means of doing w^hat they had so long op- 
posed. They were impatient at being compelled to pay fees to Yiwa 
and Mbau, whenever they erected a new house for the biche-de-mar 
trade; and during the recent demand for that article made by the 
Vunivalu for the price of his new vessels, the whites had not scrupled 
to purchase quantities of biche-de-mar, which the natives, in different 
parts, had gathered for him. The people were very willing to trade, 
finding it far more profitable to part with the fruits of their toil for 
payment, than to give it up into the grasp of their Chief. As yet, the 
whites had been very glad to buy the patronage and protection of the 
Chiefs of Mbau and Viwa ; and now that the power and influence of 
these declined, their claims were neglected. A house built bv a white 
man at a town belonging to Viw^a, without the sanction of Elijah, and 
even in defiance of his prohibition, was burnt down, and report said, by 
the order of the Chief This exasperated the whites, who soon found 
fresh cause of offence. In August, 1853, one of their cutters from 
Ovalau had been becalmed near Malaki, a town subject to Viwa, on the 



VIWA Am) MBATJ. 469 

north of Viti Levu. She was plundered and the crew taken ashore. 
Two boys, who were towing in the small boat, when they saw the 
natives board the cutter, started for Ovalau with the news. Without 
complaining to either Viwa or Mbau, an expedition was at once fitted 
out and on its way ; the white men belonging to the cutter were met 
returning safely ; they were taken on board, and the fleet hastened 'On 
to Malaki, with the intention of making such a demonstration as should 
punish the late outrage, and serve to protect small trading parties at other 
times and places. Contrary to the wish of some of the party, the King 
of Levuka, the chief town of Ovalau, accompanied the expedition with 
some natives. He had a grudge of his own against the Malaki people, 
and thus, when the attack was made, it was more murderous than had 
been intended. Fourteen were killed, and thirteen taken prisoners, 
among whom were several women, who were retained at Ovalau by the 
white men. This threw Tui Levuka and the foreigners into open 
opposition to Mbau and Viwa, and made their position far from safe ; 
for the tribe dwelling in the mountainous interior of Ovalau were the 
servants of Viwa, and asked permission of Elijah to avenge the recent 
defiance of his authority. The permission was refused. By some 
means, on the 20th of September, the town of Levuka was burnt ; but 
it never appeared that it was by the consent or knowledge of Viwa. 
The whites lost an immense quantity of stores in the fire, and feared 
lest they should sufier yet more. They accordingly supplied Tui 
Levuka with a considerable amount of property, whereby he should try 
to bribe the mountaineers to revolt fi^om Viwa. The attempt succeeded, 
and several Mbau carpenters who were on the island were killed, as a 
declaration of independence. The whole of Ovalau was thus severed 
from Mbau and Viwa. 

Elijah and Thakombau consulted together, and determined to send 
a messenger to the mountaineers, to win them back, if possible, to their 
allegiance. Elijah sent a canoe, but the crew were afiraid to land. 
Moturiki, an island near to Ovalau, threatened to join in the revolt ; 
and the Vunivalu visited it, and presented property to secure its fidelity. 
On his way he visited Viwa ; and Elijah felt deeply for his friend, as he 
saw that greater calamities would follow unless the mountaineers could 
be recovered. On this account, he offered to go himself to Lavoni, the 
town of this tribe. Mr. Calvert, knowing the danger of such an enter- 
prise, remonstrated. Elijah replied, " Prevent me not ; for we shall 
not escape unless Lavoni be regained. I sent, but they could not get 
ashore. I will go myself and try." He was not to be moved from 
his purpose. On leaving, he said, "This may be the time of my 



470 FIJI AXD THE FIJIANS. 

removal. That I leave;" and when Mr. Calvert prayed with him, 
Elijah wept. After entering the boat, he wished his brother farewell, 
and urged him, in the event of his death, to attend to religion. On 
arriving at Ovalau, Elijah, with two brothers and four of his people, 
landed by night at an unuihabited place, and passed through the bush 
into the mountains, having several times assembled his attendants for 
prayer. At break of day the party came near Lavoni, and found 
Nanduva, one of the two head Chiefs, at home, and presented him with 
five necklaces of whales' teeth, which were graciously received, and 
drums beaten in acknowledgment. Tlie other Chief, Tawaki Rambo, 
with many of the people, was down at Levuka, where he had gone to 
take the body of a man in acknowledgment of theii' share of the property 
lately received. News of Elijah's arrival was sent to Levuka, and the 
King felt that prompt measures must be taken. Procuring property, 
he presented it to the mountaineers, offering them, at the same time, 
his sister, if they would kill Elijah. He prevailed. Koroi Thava, a 
covetous and brutal Lavoni Chief of inferior rank, to whom Elijah had 
lately refused to give two muskets, started off at once to the mountains, 
and arrived the same evening. He asked Nanduva for permission to 
kill Elijah, but was refused. He again urged it, saying that, otherwise, 
there would be war among themselves ; and at last Nanduva yielded. 
The next morning, as Elijah and his party were walking past a temple, 
they were fired upon. A man then ran at Elijah with a club, but the 
Yiwan Chief wrested it from him, and thj^ew it on the ground. The 
man again seized it, and his victim coiild offer no more resistance ; a 
ball had struck him, and he fell dead beneath the blows of the club. 
All the party but one perished, and several were eaten, among whom 
was a valuable Local Preacher, who was also very useful in the printing 
establishment. The bodies of Elijah, his two brothers, and another, 
were taken to Levuka, where the murderers received liberal payment 
from the whites and the natives. Mr. Waterhouse went boldly and 
begged for the bodies, which were given up to him, and decently buried. 

Such was the end of the renowned Verani, the Christian Chief 
Elijah. He who, before his conversion, had put so many to a violent 
death, at last fell by the hands of murderers. 

The whites now found themselves more deeply involved than they 
had intended. The mountaineers were dominant in Ovalau, and consti- 
tuted a force that might at any time become formidable to friends as 
well as foes. The bare assertion of independence was out of the ques- 
tion, and aggression became necessary. Mara, of JNIbau, who was at 
Lakemba in disgrace, was prevailed upon to come to Ovalau and head 



VIWA AXD MBAU. 4:71 

the movement against the Vunivalu. Alliance was also entered into 
with Rewa, which was still at war with Mbau. 

Koroi Thava, the principal in the late murder, proposed that the 
Mission property at Le\iika should be seized ; and, on account of the 
state of affairs there, Mr. and Mrs. Binner were removed to Lakemba, 
taking some of the goods of Mr. Waterhouse, who yet remained on the 
island. It was feared, however, that he could not stay with safety. 
At this crisis another application was made to Thakombau for permis- 
sion for a Missionary to reside at Mbau. The assent was given ; and, 
in accordance with the decision of the last District Meeting, Mr. Water- 
house was to remove thither, and Mr. Calvert to take his place at 
Ovalau. The Vunivalu gave up a small stone house for the Missionary, 
and engaged to build the necessary premises at once. The removal 
was effected with safety ; but the whites and Tui Levuka strongly 
urged Mr. Waterhouse not to leave, and the Chief of the mountaineers 
said that the Mission-house should be burnt if Mr. Calvert remained. 
The foreigners were amazed and annoyed at the Mission being at last 
introduced at Mbau, and were made to feel that their own recent pro- 
ceedings had hastened on the event they had so long hindered. 

The death of Elijah Verani had produced a powerful effect on the 
mind of his old friend Thakombau, whose pride was b^ing humbled by 
many reverses, and by the well-organized opposition which now threat- 
ened to crush his power in Fiji. The whites had got the trade of Fiji 
into their hands, and prevented vessels from calling at Mbau ; and when 
one arrived with guns and ammunition from Sydney, sent by Thakombau's 
order, they stopped it at Ovalau, and took the cargo for themselves. 
They wished to get rid of the Vunivalu, and make Mara and Tui Levuka 
the supreme Chiefs in Fiji. They remembered being driven away from 
Ovalau, at a great sacrifice, when his power was great ; and now that he 
seemed in their hands, they determined to retaliate. A leader among 
them, who had been drinking enough to make him very communicative, 
said to Mr. Calvert, " We have taken hold of these affairs, and we 
intend to see them through. We intend that Thakombau shall die, and 
that Mara and Tui Levuka shall be the Chiefs of Fiji : hut, they must 
rule as we wish afterwards." This design became more and more mani- 
fest. The American Vice-Consul said : " Mr. Calvert, it is only the 
death of one man, and all will be right in Fiji." Prudence prevented 
the Missionary from arguing the case with the other, who had shown 
so much of their intention ; but this one was quite sober, a man highly 
respected, and exercising the greatest influence among the whites, and even 
the natives. Grieved that he should be governed by such principles. 



4Y2 FIJI AND THE FIJIANS. 

and, ill effect, seek his sanction for the Chief being killed, Mr. Calvert 
remonstrated with him : " Mr. Whippy, you are well acquainted with 
the customs of Fiji, and you must know that the death of the King 
would require and involve the death of very many : and, should hn^ 
death be accomplished, whom do you consider at all equal to him to 
undertake the government 1 " He admitted that there was no one com- 
parable to the reigning Chief; but they had engaged in hostilities, and 
could not, for the present, think of being satisfied with less than the 
death of the man for whom they had conceived deadly hatred. 

In addition to the pressure of public affairs Thakombau was afflicted 
with a distressing illness, and thus made to feel more anxious about his 
salvation. Just then he heard of the assassination of his late visitor, 
Tuikilakila, King of Somosomo. After hearing from him a description 
of the murder, Mr. Calvert said, " Yes ; he was long warned by God's 
faithful servants ; but he hardened his heart, and opposed the Gospel ; 
yet the Lord bore with him, and then severely afflicte(? him, so that he 
was made to listen attentively during a long affliction to the faithful 
warnings and constant instruction of Mr. Lyth. But when he was raised 
up, by God's blessing on Mr. Lyth's medical skill and care, he again 
resisted God's truth. Now he has been suddenly cut off without remedy, 
and he will have jio excuse when judged by Jesus Christ." He anxiously 
asked, " And does the Lord work so 1 " Mr. Calvert replied : " Yes ; 
you have been faithfully warned and instructed, but you have refused 
to abandon your sins and seek God's mercy through Christ. Now, the 
Lord has tried you in various ways, and afflicted you : look at your leg 
— so reduced ! You ought to submit to God, and seek his mercy." 

Thakombau felt keenly what was said ; and now that the adverse 
influence of the whites was cut off, there was good reason to hope for 
success, although Mr. Waterhouse had still the pain of witnessing the 
horrors of cannibalism in the town of Mbau. 

While the Vunivalu was smarting from continued defeat in war, he 
received a letter, on April 22nd, 1854, from King George of Tonga, 
urging him to become Christian. King George had just been on a visit 
to Sydney, and sent, with the letter, a newspaper, containing a violent 
letter from Mr. J. B. Williams, U. S. Consul in Fiji, who had unwisely 
credited the Mbau Chief and others with many articles, and who had 
also a pique against the King for ha^nng sent an improper message to 
the principal of the Consul's native women. This letter complained of 
grievances in Fiji, and of leniency of commanders of ships of war who 
had visited the islands. Mr. Williams was anxious that " cast-iron 
reasons " should be used to " teach the fellows how to behave." He 



VIWA AND MBATJ. 478 

advised that Mbau be destroyed, and the inhabitants swept from the 
face of the earth, which, he said, could be done while he was smoking a 
cigar. Among false statements, there were some truths forcibly put. 

Thakombau was angry and disturbed at hearing this violent letter 
read. Everything seemed to be going against him, and in his sore 
perplexity he was the more ready to heed the communication from 
King George, although he still hesitated to take any decisive step 
towards his own profession of Christianity. In a few days, however, 
he made up his mind. On the 30th of April, Mr. Waterhouse sent for 
Mr. Calvert to come over to Mbau to conduct the religious service, at 
which the king was to lotu. At nine o'clock the death-drum, rongo- 
rongoi valu, " reporter of war," was beaten. Ten days before, its sound 
had called the people together to a cannibal feast ; now it gave the 
signal for assembling in the great Stranger's House for the worshipping 
of the true God. About three hundred people were in the building, 
before whom stood the Vunivalu, with his children and many wives 
and other relatives. In front of him was his priest, an old man with 
grey hair and a long beard. All had assumed the more ample loiit 
dress, and were well behaved and serious. Mr. Calvert, who had so 
long watched and toiled for this event, was deeply moved by the scene, 
and could scarcely find voice to go on with the service. That was a 
day ever to be remembered as one of the most important in the annals 
of Fiji. After worship, the people crowded about the Missionaries to 
ask for alphabets, and gathered in groups to learn to read. In the 
afternoon Mr. Waterhouse preached to a congregation as large as 
that of the morning. Thakombau was evidently relieved, now that he 
had thrown off the old yoke of Heathenism. He caused the Sabbath 
to be strictly observed, and procured a large bell, by which to summon 
his numerous household to family prayer. His own attendance at the 
preaching and prayer-meetings was regular, and his deportment serious. 
His little boy, of about seven years of age, had already been permitted 
to bear the name of Christian, and had learned to read. The little 
fellow now became the teacher of his parents, who were both so eager 
to acquire knowledge, that sometimes their young instructor would fall 
asleep with fatigue in the midst of the lesson, to resume it after a 
refreshing nap. 

The example of the King in joining the lotu was followed by many, 
some of whom, no doubt, took the step as a matter of expediency. 
Among these was the high priest at Mbau, whose heart still clung to 
the old system, the gains and emoluments of which he remembered 
with fond regret. When the King's daughter was about to be married? 



474 FIJI Am) THE FIJIANS. 

and a large amount of property to be presented, in which, formerly, 
the priest would have had a handsome share, he could keep up his new 
profession no longer, but forthwith became inspired in the old style. 
When the King heard of it, he told some one to ask Mr. Waterhouse 
to send a man to pray with the priest, A Teacher went ; but the 
angry and jealous god would not quit. The next morning, Thakombau 
sent for the priest, who came shaking under the influence of the inspira- 
tion, which, however, speedily left him when the King belaboured him 
with a stout stick, which he broke over the sacred back of the august 
functionary. The cure was effectual, and the outraged deity never 
entered his minister again ; while priests of lower rank took warning, 
and feared to practise their deceptions any longer. 

Great as was the change in the King, yet the power of religion had 
not gone very deep. His hatred of his enemies and his desire for 
vengeance were still fierce. His judgment was thoroughly convinced 
as to the truth and benefit of Christianity ; but, as yet, his heart refused 
to yield, notwithstanding the many and urgent appeals of the Mis- 
sionary. The Rewa Chief, elated by the reverses sufiered by Mbau, and 
by the increase of his own resources, sent a request that Mr. Water- 
house would remove from Mbau, as he was about to destroy the town 
and its King. But the faithful servant of God, who had endured so 
much suffering, and worked so diligently in that place, when no fruit 
was seen, was not to be frightened away by the danger which made his 
stay at Mbau the more necessary. This determination greatly affected 
the King, who said, " When the vessel is sinking, every-^yie is anxious 
to provide for his own safety, as many of my own relatives are now 
doing ; but you, when I am reviled, remain to perish with me." " Only 
be faithful to God," replied the Missionary, " and follow the guidance 
of His word, and I will remain with you until your death, should it be 
permitted to come to pass during the present agitation." 

Mbau was now surrounded by danger which every day grew worse 
and came nearer. But this sore pressure from without greatly aided 
the good cause. The people, being reduced and in peril, sought after 
God, and the proud heart of their King gave way under the weight of 
his trouble. He began to yield to the milder influences of the Gospel, 
and sent messengers to the enemy, asking for peace. The Eewan 
Chief sent back a proud refusal, saying that he would soon kill and eat 
Thakombau, and that he defied his God, Jehovah, to save him from his 
vengeance. The King was unmoved by the insulting message, and 
calmly expressed his confidence in God. About the same time a spy 
was caught trying to bribe a Mbau town to revolt. The hostile party 



VIWA AND MBAF. 4Y5 

were struck with amazement, on receiving this man back safely, wear- 
ing a new dress which had been given him by the Mbau King. Further 
overtures of peace were made, but met only with defiant rejection. 
The speedy destruction of Mbau was determined, and seemed unavoid- 
able. Nevertheless, Mr. and Mrs. Waterhouse dwelt in the centre of 
the danger, where they were loved and sought after by the people. It 
required no small amount of courage to remain ; but God gave to His 
faithful servants grace sufficient for them, and they were made a great 
blessing to many. 

At Ovalau, among the enemies of Mbau, the Mission still held on. 
Mr. and Mrs. Binner arrived there from Lakemba in December, 1853, 
to take charge of the schools, whereby Mr. Calvert's toil was much 
lightened. Neither had he to expose himself to so much danger in 
passing to and fro among the warring parties. His acknowledged 
friendship to Thakombau, and his protest against the schemes for his 
destruction, made him an object of suspicion and dislike to the other 
side, so that his life was frequently threatened, and his visits to Ovalau 
made dangerous. One night, after he had preached there, once in 
English and twice in the native language, to very large congregations 
of Fijians and half-castes, several men came in front of Mr. Binner's 
house with muskets and clubs, and called for Mr. Calvert to go out to 
them. They were fierce mountaineers, who had come for purposes of 
murder. It was a night of fearful anxiety ; but God protected His 
servant, and brought him safely the next day to Viwa. In June, 
Mr. Calvert was placed in great jeopardy, while endeavouring to do 
good and make peace. His own account of the affair is thus given in 
a letter to the General Secretaries, dated Viwa, July 26th, 1854 : — 
" We are still surrounded by war, which approaches nearer to us. 
The end, I judge, draws near. It is remarkable that all parties think 
about religion, and desire to have Missionaries or Teachers. The great 
enemy is manifestly much dissatisfied with the state of light and feeling, 
and is bent upon destroying what he cannot much longer peaceably 
retain. 

" I have had much sailing during the year. On the 27th of May, 
I went to Levuka in my boat to meet an American Captain, who had 
brought us some timber and goods, and in order that I might take the 
services in native and English on the following day. On my arrival, 
the Mountaineer who effected Elijah's death wished to kill two of my 
boat's crew. 

" June 1st. — The Levuka Chief wished me not to sail till after the 
Moturiki fight, which took place on the 31st. This was an aggressive 
31 



476 FIJI AND THE FIJIANS. 

movement from Ovalau against an island belonging to Mbau. On* 
Levukan fell ; several were wounded. One Mbau man was killed, and 
brought to Levuka. In the morning, Tui Levuka, and a Chief of Mbau, 
who is on his side, came for me, that we might go and bury him. 
I went and begged two mats, in which he was wrapped. He had been 
anchored in the water all night. The fishes had eaten his head and 
neck, and all the flesh off" his left leg and his foot. The Levukan was 
also buried at Moturiki. In this respect a great change has taken 
place. 

" 6th. — In going to Viwa, I desired to call at Moturiki, which I had 
also attempted to do the last time I passed on to Viwa. Besides wish- 
ing to speak with them about Christianity, I now desired to warn them 
of danger near, Tui Levuka having told me that Moturiki would cer- 
tainly be destroyed, as the Mountaineers would go by night. "We 
found that the tide did not serve well for landing : we therefore pro- 
ceeded towards the entrance leading to Viwa. One of my boat's 
crew observed a man on the Moturiki beach beckoning for us, and told 
me. I told one of my Rotumans that he might go on shore, as it was 
a long distance for me to wade, and we would put in at another point 
for him, where I would see the people. He got in the water, and was 
proceeding towards the shore, when he observed several persons come 
out from among the cocoa-nut trees. He was afraid, and said, ' They 
are from Lovoni, and will kill me.' I requested him to come into the 
boat. The man continued to call. He was dressed, which led me to 
think he was a man from Mbau who had lotiied. I did not like to let 
the opportunity pass, and immediately got on my old water-shoes. 
I did not believe them to be Lovonians ; but said to the boat's crew, 
that, should I be killed, they were to return to Levuka, so that Tui 
Levuka might get my body. Kaitu, a Rotuman, wished to go with 
me. I forbad him, and ordered them to take the boat round by the 
deep water near the reef, and put in for me at the other side. The 
beach was a considerable distance from me, and the water was in some 
places over knee-deep. As I proceeded towards shore, many more 
persons made their appearance, some running fast towards me from 
two directions. As they neared me, they looked very fierce, and made 
gestures indicative of evil intentions towards me. I could not get to 
the boat ; I therefore went on towards the shore. One was swifter than 
the rest, and came near, with his gun uplifted to strike me. I expostu- 
lated with him. Quickly several were up with me, some of whom 
had clubs uplifted to club me, some with hatches, some with spears 
laid on in a position to throw. One came very near with a musket 



VIWA AXD MBAtr. 477 

pointed at me, with desperate looks. I trembled ; but protested loudly 
and firmly that they ought not to kill me ; that in me there was no 
cause of death from them ; that their killing me would be greatly to 
their disgrace. I was surrounded by upwards of a hundred. The 
features of one I recognised, and hoped he was friendly. (This man had 
thought that it was my boat, and he, knowing the exasperated state of 
the people against the whites for meddling in the present wars, fearing 
that I should be in danger, had run towards me ; but was late in reach- 
ing me from having run a sharp shell into his foot.) He took hold of 
me, recognising me as the husband of the lady of the wooden house at 
Viwa, who had frequently purchased food of them, and treated them 
kindly, and he said I should live. I clung to him, and disputed for my 
life with those who clamoured for my death. Another man's face, 
through a thick covering of soot, exhibited features familiar to me : but 
a fearful-looking battle-axe he held in his hand attracted my eye. How 
ever, I laid hold of him, and advised and urged them not to kill me. 
Thus I was between two who might be friendly. I told my name, my 
work, my labours in various ways, again and again, on their behalf; 
my having offered Tui Levuka a very large looking-glass if he would 
let them alone ; my having entreated Mara and the Mountaineers not 
to attack them, and my preventing an intended attack. I told them 
that I had interceded with the Mbau Chief to send them the help by 
which they were now strengthened, and that my full knowledge of 
being one and friendly with them led me to come on shore ; that no 
white man who had been active in the war against them would have 
dared to come on shore there. Matters were in a hopeful state, when 
a very ugly man drew near with great vehemence. Many had avowed 
themselves in my favour. He appeared resolutely determined, in spite 
of opposition, to take away my life. He was extremely ferocious ; but 
his arms were seized and held by several. He struggled hard for a 
length of time to get his musket to bear on me, which indeed he once 
or twice managed, but it was warded off before he could fire. At 
length his rage subsided. All then consented to my living. But their 
thirst for killing had got up ; and, as they could not kill me, they 
wished me to return towards the boat, intending to accompany me, 
hoping to get one or more of my natives in my stead. I refused to go, 
and persisted in approaching towards the shore, led by two. One 
untied my neckcloth, and took it. They pulled my coat, felt me, and 
I fully expected to be stripped. My trousers were wet and heavy. 
I was weak with talking and disputing with them, indeed quite hoarse. 
As we still went on in the sea, they commenced their death song, 



4Y8 FIJI AND THE FIJIAlsrS. 

always sung as they drag along the bodies of enemies slain. I feared 
that might increase their rage, and desired to stop it. It was most 
grating to my feelings, and I stood still and entreated them to desist. 
After a short time they did so, and we proceeded to the beach. Those 
who had run to destroy me, departed towards their own town. 

" I found Ratu Vuki, a Chief of Mbau, had just arrived. lie was 
vexed with those who had treated me so, and would have punished 
them. I begged he would not. I desired him to send me to Viwa in a 
canoe, as I was sure Mrs. Calvert would be anxious. My boys had seen 
the danger to which I was exposed. They also were pursued by the 
natives, and hastened to Viwa, where they arrived about seven o'clock. 
Mrs. Calvert felt much at the alarming intelligence ; but feared to send 
the boat to inquire, lest my death might be followed by the killing of 
those she might send. She also hoped that I was alive, thinking that 
the ^loturiki people would not kill me. Ratu Luke Matanambamba 
was very kind, and very ready to go, though it was thought that my 
death was the vukivuki (' turning ') of Moturiki to Ovalua against Mbau ; 
in which case those who went would have been in danger. At mid- 
night I reached Viwa in the canoe, and found that my wife had borne 
up well, but had just given her consent to the going to look after me. 

" During the whole of the attack en me, the Lord blesse 1 me with 
great presence of mind and considerable firmness, to stand up, proceed, 
dispute with them, and protest against their taking away my life. My 
trust was in the Lord. He was my he'p and deliverer. It appeared 
to me very probable that my cours: and my ministry were about 
being ended : yet I was comforted in the assurance that 

* They could not yet my life devour, 
Safe in the hollow of His hand.' 

While looking at the instruments of death which were held over and 
levelled at me, I felt that my life was still in His hands, and could only 
be taken by His permission. My prayer was to the God of my life. 
I was persuaded that, if He permitted my death, I should glorify Him 
in some ways that I could not have done by my life. I thought that 
the natives might be thereby led to deep consideration of the folly and 
evil of war, and be led to terms of peace. I gave myself afresh to 
the Lord, feeling willing and desirous to glorify Him, whether by life 
or death. I thought of my family ; and committed my children, in 
England, New Zealand, and Fiji, and my much-loved and faithful wife, 
to the Lord, in whom she trusted. I thought of the mangled body of 
the murdered Williams, and thought my own likely to be mangled and 
abused to the same extent ; but I knew that I should not be eaten, even 



VIWA AND MBATJ. 479 

in cannibal Fiji, — which was some relief to my mind. And then I felt 
very thankful to Him who had preserved me to labour more than 
fifteen years, in which I had been employed in rough and dangerous 
work. It seemed to me an appropriate end of my labours in Fiji. 
But how gracious, how wise, how powerfd, my Deliverer ! Again 
I am rescued, and privileged -svith restoration to my family and labours. 

'• 7th. — I went to ^Ibau. I felt stiff and tired, having been wet in 
my legs from twelve at noon to twelve at night, as I had to get into the 
water vriih the crew several times in coming to Viwa in the canoe. 
When about to leave Mbau at three p. m., Mr. Waterhouse asked me to 
remain and preach. After the service, it was later than desirable for 
me to be out, so I slept at Mbau." 

Very soon after this, Mr. Calvert visited Lakemba, to assist in the 
examination and ordination of Native Assistant Missionaries, and to 
procure agents to help on the other side of the group. On this journey 
he was nearly shipwrecked at the entrance of the Lakemba reef. He 
availed himself of his stay here to procure a quantity of property 
wherewith to acknowledge the clemency of the people who had spared 
his life. These people did not belong to Moturiki, but had come there 
from Ndravuni and Koroi Rokoseru, which places, he knew, were not 
friendly to Mbau and Viwa. Having obtained a good supply of native 
cloth and mosquito curtains, which were greatly valued in the islands 
to leeward, Mr. Calvert, on his return, went, accompanied by some 
Viwa people, to present the offering at Ndravimi. It was received with 
every expression of satisfaction, and pigs and yams were bountifully 
provided for the entertainment of the visitors. A good feeling was thus 
set up between the Ndravuni people and the Viwans, and a friendly 
intercourse was established from that time. Another result was, that 
a Teacher was received at Ndravuni, whence one had formerly been 
driven away. But further and more important good grew out of this 
matter. In the following December, the towns along fifty miles of the 
coast of the mainland next to ^Ibau had engaged to join the enemy, and 
thus bring the war close to Mbau, and make its destruction certain. In 
this revolt Ndravuni, which was only seven miles fi'om Mbau, was to 
have taken the lead ; but the recent friendly intercourse with Viwa 
prevented the success of the plot, so that, when the other towns fell 
away, Ndravuni and Koroi Rokoseru remained firm in their allegiance 
to Mbau. The enemy, who had risen to great power, and had spread 
devastation and bloodshed everywhere, were disappointed and enraged 
to find themselves met by a stout resistance where they had reckoned 



480 FIJI AOTD THE FIJIANS. 

upon help. A good fence and embankment at Ndravuni were nobly 
defended in many attacks by the Viwans, who lost none of their number. 
Thus was the destroying course of the enemy stayed and kept at a 
distance ; and the deliverance was clearly traceable to the peril in which 
Mr. Calvert had been placed at Motur/ki, and the circumstances that 
followed. Often he had wondered why he had been placed in such 
terrible danger ; but now he saw the good that was brought out of it, 
and gave God thanks. 

Prevented from approaching Mbau, as they had intended, the hostile 
forces gathered at Kamba, which is at the point of the promontory 
forming the bay in which Mbau is situated. By a telescope the hills at 
Kamba could be seen covered with the enemy, while a fleet was carry- 
ing the troops to Thautata, whence they could easily reach the city. 
But another danger sprang up within Mbau itself. There were many 
who had smarted under Thakombau's former unscrupulous and cruel 
exercise of power, and who were ready to take advantage of his present 
straits, to obtain revenge. Among these was Nayangondamu, a Chief 
but little inferior in rank to the King, who had killed his father. A 
rumour reached Mr. Waterhouse that Nayangondamu was in league 
with the besiegers, and intended to assassinate Thakombau in the chapel, 
or on the way thither, on the coming Sabbath. The Missionary at once 
removed his family and the wives of the Teachers to Viwa for safety, 
while he himself remained, anxiously waiting for the appointed day. 
He had an interview with Nayangondamu, and acknowledged Thakom- 
bau's past guilt, but asked that his life might be spared for the sake of 
the lotu, which would suffer if he were removed. The Chief promised 
that he would do him no harm ; but the Missionary knew too well the 
value of a Fijian promise to be reassured by it. The bell was rung for 
service; but, for some time, no one dared to come. At last, a few 
armed men gathered outside. Presently the King, attended by an 
armed guard, arrived, llien came his cousin, similarly accompanied, 
and entered the chapel. One of the King's men, with a loaded musket, 
stood as sentinel. It was a strange service. Every man was too busy 
watching and suspecting his neighbour, to attend to the preacher, who 
speedily dismissed his congregation, and thanked God that no outrage 
had been committed. This crisis over, the King prepared for action. 
Forces were still being landed at Tliautata. Tliakombau, with twenty 
canoes, sailed out, scattered the enemy's fleet, and routed the troops. 

The Missionaries took great pains to keep friendly with both sides, 
and Mr. Waterhouse regularly visited Kamba, though often at the risk 
of his life; for his residence at Mbau, and friendship with its King, 



VIWA AjqD MBATJ. 481 

exposed him to great danger. In these visits, he was much helped by 
Lydia, the Christian wife of Koroi Eavulo, to whose interference, on 
one occasion, he owed his escape from a violent death, for which prepa 
ration was made. 

At Mbau, Nayangondamu was not the only man of influence who 
was disposed to favour the enemy. Koli, the King of the Lasakau Fish- 
ermen, who inhabited part of Mbau, was known to exchange messengers 
in the night with Mara at Kamba. To this man Mr Calvert applied 
himself, while Mr Waterhouse watched and tried to influence Nayan- 
gondamu. The Missionaries felt much for Thakombau, whose position 
was most trying at this threatening crisis, and who was now thoroughly 
humbled before God, confessing all his many sins, and seeking that 
mercy he had so often rejected. At one time, when things looked darkest, 
Mr. Calvert urged him to seek in flight the safety which seemed other- 
wise impossible, and offered to supply him with all means of escape. 
The Kmg replied, " I cannot do that. If evil comes, I must die. But 
I think the Lord will deliver me. I am lotu. If I do anything to 
conciliate my enemies, it will be disregarded. There is one thing, which 
may be useful, that I desire. Do you keep close intercourse with Koli." 
This request was, of course, attended to ; and Mr. Calvert never went 
to Mbau without visiting the Lasakau Chief, and endeavouring to exercise 
a good influence over him. Koli received the Missionary well, and often 
returned his visits at Viwa. 

During this critical time of excitement and danger, it was arranged 
that Mr. Waterhouse should hoist signal-flags, which Mr. Calvert could 
see at Viwa, by putting a telescope through the thatch of his house. 
On the 23rd of October, he saw the signals. Bad neius : come over^ and 
set off" at once to Mbau. Just as he had crossed the island, and was 
about to embark, a messenger came running after him, to say that Koli 
had arrived at the Mission-house, and wanted to see him. Mr. Calvert 
sent back a request that the Chief would wait until his return, and then 
made haste to Mbau, where he found Mr. Waterhouse apprehending 
immediate danger to Thakombau, in case of which the Mission premises 
might be the scene of further violence. On his return to Viwa, he 
found Koli still waiting, and took him aside for conversation. The Chief 
then told him that he and his people were much annoyed at being 
suspected and treated in the way they were ; and that, in order to amioy 
the Mbau Chief, they were about to enclose their quarter of the town 
with a fence ; but that they intended no further mischief ; yet, as he 
and the Missionary were on such good terms, he thought it right to come 
and let him know the truth of the case, that he might not be surprised 



482 FIJI AISTD TKB FIJIANS. 

or alarmed. This sounded tolerably well ; but Mr. Calvert interpreted 
it by the light of facts which had come to his knowledge, and saw the 
momentous importance of the crisis. When at Kamba last, he had 
seen immense floats of bamboos ready to be sent to Mbau, to fortify 
the Lasakau quarter, as soon as it openly revolted. He also knew that 
]\Iara had given property to Koli, and had further promised canoe^ 
land, and women, to insure his help. The Kmg of Rewa, too, had 
offered him great wealth, and engaged to give him a hundred canoes, 
some of which were then building. Koli and his people could not 
resist such overwhelming inducements ; and the conspiracy was fairly 
on foot, the success of which would not only have cost the life of 
Thakombau, but have subverted all established authority throughout 
Fiji. Prompt and effectual measures were to be taken. Mr. Calvert 
let Koli know that he saw through his designs, and spoke to him strongly 
about the crime of bloodshed, which, if once begun, would spread further 
than he could tell, and most likely end by the club falling on his own 
head. These cogent reasons were backed by a solid argument, which 
could not fail to have effect, — a present of twelve dozen hatchets, and 
ten wedge-axes. " This," says Mr. Calvert, " was a bird in the hand, — 
a heavy one ; whereas many of the canoes promised were yet living in 
the forest, and his personal danger was a consideration." Giving the 
promise that no step should be taken against the Mbau King, Koli 
returned home late in the evening, and was met on the beach by his 
people, who were in great excitement, waiting for the final signal of 
revolt. He, however, ordered them off to their homes, reproving them 
for ever entertaining such a very improper notion as that of rebellion 
against the supreme Chief ! Thus was this danger averted, at any rate, 
for the time. 

The present state of affairs had a good effect not only on Thakom- 
bau, but on his people as well. The straits to which they were put, 
and the perils which continually threatened them in their beleaguered 
island, prepared them to receive the warnings and counsels of the Mis- 
sionary, so that privation and danger led the way to contrition of heart 
and anxiety for salvation. The city which, in its pride and power, had 
shut out the Ministers of Christ and opposed their work, now, humble 
and crippled, gladly received the hope and help of the Gospel. But, 
though brought to great extremity, Mbau, to the astonishment of its 
enemies, still held out, until even the furious and boastful King of Rewa 
began to feel that, after all, Thakombau might be delivered out of his 
hands by the God in whom he now trusted. He said, " If Tliakombau 
be a hypocrite, his lotu will only add fuel to the fire : but if he be truly 
Christian, we shall not get him." 



VIWA AICD MBATJ. 483 

On the 26th of January, 1855, the whole course of events was 
turned by the death of Ratu Nggara, this implacable King of Rewa, 
who was carried off by dysentery. At the time of death he was uncon- 
scious, and thus unable to leave those charges for the continuance of 
war, which the Fijians deem so sacredly binding on the survivors. 
Thakombau at once sent an ambassador, asking for peace. " Tell the 
Rewa people," said he, "to become Christian, and let us establish 
a peace that shall be lasting. If we fight, and one party conquers, 
thereby making peace, evil will remain and spring up. Let us all 
become Christian, and establish peace : then all will be likely to go on 
well. 1 am Christian, not because I am weak or afraid, but because I 
know it to be true. 1 trust in God alone." The Chiefs received the 
message favourably, and sent an ambassador to Mbau with a peace-offer- 
ing. Some, however, wished the war to continue ; and it was their 
vexation at the interference of the Missionaries to obtain peace, that led 
to the burning of Mr. Moore's house at Rewa. 

The events that followed have already been related in the account 
of the Rewa Mission. Just at the time when Mara, who had not been 
consulted in the late pacification, had gathered his dependents and the 
malcontent tribes into another formidable opposition, King George of 
Tonga came to Fiji, where, contrary to his own wish, he became in- 
volved in the war, and brought it to a speedy termination. Seventy 
towns returned to their allegiance to Mbau, and all clemency was shown 
to those who had taken part in the rebellion. A deep impression was 
thus produced in favour of the religion which could produce effects so 
strange in Fiji, and many were led to give attention to its claims and 
teachings. Before King George left, with the handsome presents he 
had received, a meeting of the Vunivalu with Mara, Tui Levuki, and 
other rebel Chiefs, took place on board H.M.S. " Herald," commanded 
by Captain Denham, and then lying off Ovalau. The peace was pro- 
fessedly confirmed, and Thakombau, after reproving the others for their 
past folly and rebellion, urged them now to give themselves up to the 
pursuits of peace, and attend to the tilling of the land and the interests 
of trade. 

The work of the Missionaries, after much toil and discouragement, 
was thus followed by success at last. The great Stranger's House at 
Mbau was set apart for the public worship of God, and about a thou- 
sand people would meet there, a large proportion of whom were evi- 
dently sincere worshippers, many of them having bitterly repented of 
their sins, and brought forth fruits meet for repentance. The great 
centre being gained, the good work went on without hinderance on all 



484 FIJI AKD THE FIJLO-S. 

hands. Chapels were built and houses opened for religious service in 
every direction. By the help of Native Agents from Lakemba and 
Nandi, and by employing those converts who could read and pray in 
public, most of the places were supplied with one service on the Sab- 
bath. Only one Teacher could be spared for the island of Moturiki, 
where there were nine towns to be visited. The Teacher managed the 
work as well as he could, by starting early on the Sabbath morning 
with service at one town, and then passing on to the next, and so on 
until his strength or the daylight was spent, when he would stay at the 
last town he had been able to reach. Other more distant, islands, be- 
longing to Mbau, followed the example set at head-quarters. At Nairai 
a very devoted Teacher laboured with great success. When Mr. 
Waterhouse visited the island, he not only found many in earnest in 
their desire for salvation, but one man, the signs of whose conversion 
were clear and satisfactory. This new convert had already gained 
extensive scriptural knowledge, and preached with all clearness the 
doctrine of justification by faith, furnishing proof of what he taught by 
well chosen quotations from the New Testament. The old Chief at 
Nairai resolved to put away his many wives, and be married in due 
form to the oldest. She advised him to select one who was younger, 
but he refused, saying, " I understand the matter. It is right to take 
the one I have lived longest with ; and let the younger ones be married 
to persons of their own age, with whom they will be happy, and have 
children." Some Mbau Chiefs residing on the island wished him to 
postpone the step, as the Vunivalu was not yet married, and, in casting 
away all his wives but one, he would not be likely to get so many mats 
made for tribute to Mbau. But he said death would not delay, and he 
was not thinking about the making of mats, but about the salvation of 
his soul. And he was then married. The Holy Ghost was poured out 
plentifully on the young Church at Nairai, and hundreds of persons 
yielded to His power, and very many rejoiced in the favour of God- 
This state of things was soon made known far and wide, and in other 
islands fresh interest was excited on behalf of the lotu, and many 
inquired after the blessings of the Gospel, no man daring now to make 
them afraid. At this time the number of regular worshippers in the 
Mbau Circuit was ascertained to be 8,870. 

!t had been evident throughout, and now seemed clearer than ever, 
that the Missionaries had been guided by Him for whom they lived, 
when they established the Station at Viwa. Visits from this island led 
to the establishment of the two Circuits of Mbau and Nandi. Ovalau 
was occupied, for years, as a part of the Viwa Circuit. At the break- 



VrWA AND MBATJ. 485 

ing up of the Eewa Mission, some of the Christians found refuge at 
Viwa, and were trained there, while some of their friends obtained, in 
their exile, the light of religion, which they afterwards carried back to 
their own town. When the Eewa Mission was recommenced, it was 
from Viwa. Kandavu and other parts were first supplied from this 
Station, and Teachers and Local Preachers have been raised up there, 
who have laboured faithfully and successfully in various quarters. 
Viwa was certainly the best place for printing operations, as the work 
could be done there better and more cheaply than elsewhere. Above 
all, the position was most favourable on account of its nearness to 
Mbau, all the time that the Missionaries were forbidden to establish 
themselves in that place. In political importance, Viwa had lost its 
former distinction. Christianity had already made a great change in 
Fiji, and the influence of places was no longer measured by the degree 
of their barbarity or treachery. The number of inhabitants on the 
island had been seriously thinned by war ; and Viwa, having served its 
political purpose, was fast dwindling into an unimportant place. While 
its influence was at the highest, it became the centre of those missionary 
operations which had now spread over so much ground, and had estab- 
lished themselves most firmly in the seat of supreme power. 

In November, 1855, Mr. Calvert, after seventeen years' service in 
the islands, left Fiji, to superintend the printing of the Holy Scriptures 
in England under the auspices of the British and Foreign Bible Society, 
which had liberally offered to supply Fiji with the Scriptures in its own 
tongue. On the Sunday before Mr. Calvert left, he preached at Mbau 
in the Stranger's House to a crowded congregation, all of whom were 
evidently aflected and impressed. It may well be supposed that the 
feelings of the Missionary were deep and peculiar Uppermost among 
them was gratitude to God for the great success He had given, after all 
the work and suffering of His servants. He remembered what Mbau 
used to be, and wondered at the change. Hitherto, when he had come 
there on a Sunday, the bright waters surrounding the island had been 
crowded with canoes of all sizes, and the noise of their many crews had 
made it difficult to realize that a day of holy rest had ever been given to 
man. Now, if a little canoe darted out on the surface of that sunny sea, 
it was most likely conveying a Christian Teacher on his work of mercy. 
In all other respects the change was as great and as remarkable. 

The Viwa Station was occupied by the Eev. William Wilson, who, 
with his devoted wife, — a daughter of the Rev. Peter M^Owan, — had 
arrived during the previous year, and was now labouring with unremit- 
ting zeal in the wide Circuit over which he was placed. He had begun 



4:86 FIJI AND THE FIJIAKS. 

his work when the late troubles were at the worst ; and in the midst ol 
danger and treachery and bloodshed, such as even Fiji had never wit- 
nessed before, he had become schooled and disciplined for its efficient 
discharge. Towards the close of 1856, Mr. Wilson removed to Mbau, 
exchanging with Mr. Malvern, whose failing health made it desirable 
that he should be near to some other Missionary. 

During this year the old chief priest of Mbau died, after having done 
all in his power to hinder the progress of that religion which had de- 
prived him of his ill-gotten gains. The surrounding tribes continued 
unsettled, and actual war was threatened, but averted by the prompt 
interference of the Missionary. This year was also remarkable as the 
date of the first assertion in Fiji of God's original, retributive law, 
" Whoso sheddeth man's blood, by man shall his blood be shed." The 
following account is from the pen of Mr. Waterhuose : — 

" There had been two cases of murder. A woman had quarrelled 
with her husband, and consequently had run away to a certain town. 
The friends of the husband took a whale's tooth to those who gave shel- 
ter to the woman, and requested them to send her home. The towns- 
people then assembled and deliberated on the case, and decided that 
they would not send her home, but kill her for their Sifnday^s meat! 
Whereon they put her to death, cooked her body, and ate it the follow- 
ing day, which was the Sabbath. 

" The other murderer was a Chief of Mbatiki. He loaded his gun, 
and took a walk with several attendants, all armed. He then placed 
an ambuscade, and as the other Chief, his rival, was returning to the 
town, he shot him, and the man died on the spot. He then went home, 
apparently unconscious that he had done wrong. A canoe was sent to 
the islands, and the murderers were placed in custody. They were tried 
at ^fbau, found guilty, and sentenced to death. Still it was evidently 
premature to punish them for a crime not yet rendered illegal by the 
law of the land. They were reprieved, and a heavy fine inflicted. It 
was then announced that murder was henceforth tabic, and that its 
agents would be punished with death. 

" A few weeks afterwards a most horrible murder was perpetrated 
by a Mbau Chief, who was li\dng at a town about eight miles distant. 
He sharpened a large butcher's knife, and went into the bush in quest 
of his wife, who was collecting the leaves generally used for culinary 
purposes. He found her in company with another woman, and told 
her he had come to kill her. The two women ran away ; but the wife 
unfortunately stumbled, and her pursuer secured her person. Without 
detailing the disgusting acts of his savage cruelty, it is sufficiently ex 



VIWA AKD MBATT. 487 

plicit to state that, in spite of her entreating the father of her children 
to spare her life, on condition of future obedience, the monster killed 
her, and cut her body into fragments. He then fled for refuge to an 
adjacent town. Being a personal friend of the Chief's, he came to Mbau 
as soon as he was sent for, doubtless presuming on his influence with 
the Chief for pardon. 

" On the 7th of March the murderer was tried, and his culpability 
proved clearly. I voluntarily attended as counsel for the prisoner, but 
could urge no plea for acquittal, as his guilt was undeniable, and he 
spontaneously acknowledged it. He was sentenced to death, and then 
placed in solitary confinement. In co-operation with my Native Assist- 
ant, we visited him thrice every day. For a time he thought I would 
interpose on his behalf; but I assured him that I could not conscien- 
tiously do so. I was already blamed for having prevented the execu- 
tion of former criminals ; and now that murder had been committed 
since the promulgation of its prohibition, I could no longer shield the 
guilty. He was very ignorant of religious truths. On Sunday, while 
I explained to him the meaning of the passage, ' Where their worm 
dieth not, and the fire is not quenched,' he broke out in concern for his 
soul. After a pause, he inquired, ' Is my wife in hell 1 ' I feared she 
was. He seemed gratified at the reflection that he had sent the soul of 
his wife to infinite torment. But, when his attention was directed to 
this fresh proof of his unfitness to die, he again began to inquire, ' What 
must I do to be saved % ' He was left earnestly praying to God to have 
mercy on his soul. 

" On the evening of the 11th, the criminal was escorted to the gal- 
lows. He had previously assured us that God, for Christ's sake, had for- 
given all his sins. For several reasons, I judged it expedient to be 
absent on the melancholy occasion, and directed a Native Assistant to 
accompany the murderer, in my stead, to the place of execution. The 
victim of justice was absorbed in prayer to God, and paid no attention 
to the assembled populace. He listened solely to the exhortations of 
his Native Pastor, whilst one of the Chiefs addressed the company 
present. At the conclusion of the Chief's speech, the whole assemblage 
prostrated themselves, and the Teacher engaged in public prayer to 
Almighty God on behalf of him who was sentenced to die. We could 
hear distinctly from our house the voice of prayer. Then, amidst the 
becoming solemnity of perfect silence, the malefactor was ushered into 
the realities of the eternal state. He had no wish to live, and expressed 
great regret for all his sins." 

This awful scene proved how great a change had already been 



488 FIJI AISD THE riJIANS. 

effected in Eiji, where, hitherto, human life had been so cheap, and blood 
had been poured forth like water. Still this was only the beginning. 
Horrible crimes were yet committed among the people, and the Mis- 
sionary goes on to say : " There have been several most shocking cases 
of strangling, etc., but no more than could have been expected in the 
transition state- from the tyranny of cruelty to the reign of love. Nor 
can we expect to reap where we have not sown, or where our agents 
have been indolent husbandmen. But in no town, as yet, has there 
been a repetition of such offences, after we have personally endeavoured 
to convince the people of the sinfulness of these crimes. In work of 
this sort our Native Assistants are generally very useless; but not 
invariably so. We were amused at the language of one of them, who 
arrived at the place of preaching soon after the strangling of a woman, 
the aunt of a young man recently deceased, The Qiristians told him 
that they had attempted to prevent the work of destruction, but in vain. 
' And where are the imprints of your labours 1 ' said he. * What do 
you mean ? ' inquired they. ' Why,' rejoined he, ' you should have got 
your clubs, and fought for the Lord ! ' " 

Another important occurrence marked this year. Three Mbau 
Chiefs of rank were publicly married, each to one wife, and hopes were 
entertained that, before long, Thakombau would take the same decisive 
step. 

The state of the Societies and congregations throughout the Circuit 
was very encouraging, and gave the best evidence that the power of 
God wrought with His servants among the people. An important 
point of Church economics was established by Mr. Waterhouse. He 
says : " After mature reflection, I decided on a measure which some 
thought, at the time of its adoption, was premature, but which has 
succeeded admirably ; namely, that all the Native Agents should at 
once be supported by their congregations. This scheme has cost me a 
very great deal of personal trouble ; but its beneficial results amply 
repay me. 

"1. It saves the funds to the amount of more than £30 annually, 
m an item which increases its bulk every year. 

" 2. It bestows upon the people the blessedness of * giving,' furnish- 
ing them with a frequent and regular opportunity of evidencing their 
gratitude to God, in a form more tangible than that of words ; 
and instructing them from the very first, in the scriptural duty of sup- 
porting the Christian ministry. It gives them a greater interest in the 
work, as they begin to regard the Teachers not so much as the agents 
of the Missionary, as they used to do, but as their own Pastors. And 



YIWA AND MBAT7. 489 

now that the Native Ministers cost the people something, the people 
appreciate their labours, and try to realize a return, in spiritual 
instruction, for their own expenditure. This leads them to frequent, 
more often than they did formerly, the school and the chapel. 

" 3. It gives a zest to the labours of the Native Pastor. He does 
not like to let his people see that he is paid by them for doing nothing. 
He knows that they will expect him to work ; and that they can (and 
will, if it needs be) communicate to the Missionary his inactivity. 
Hence he is led to guard especially against his tropical indolence." 

Some further results of the year's labours were^the commencement 
of a new chapel at Mbau ; the building of eight Mission-houses on 
Viti Levu ; the establishment of a church at Ngau, where, Fijian 
tradition says, cannibalism originated. Two hundred and twenty- 
six couples were married here, and one hundred and seventy-four 
adults baptized. One hundred and seventy-four couples were married, 
and two hundred and twenty -two adults baptized, and three beautiful 
chapels built, at Nairai, where, " at a Missionary Meeting, five young 
men, Local Preachers on trial, offered themselves as messengers of the 
Church, and were accordingly appointed to Stations on the Large 
Land. The following summary shows what had been done : — 

" In this Circuit, the net increase in numbers is five hundred and 
twenty-three, and more than six hundred are on trial for membership. 
Twenty-seven are on trial as Local Preachers, the majority of whom 
are young men. A scheme has been established, by great exertion on 
the part of the Missionary, by which all the Native Agents will be 
supported by the people amongst whom they labour. This is to be 
done by the erection of a house in the first instance, and the contribu- 
tion of food monthly, and clothing quarterly. 

" In this Circuit they have only one Missionary ; there are twenty 
chapels, fifty-one preaching places, thirty-two paid agents, twenty-two 
Local Preachers unpaid, six hundred and twenty-three members of the 
Church, six hundred and twenty-seven on trial, thirty-five day schools, 
two thousand day scholars, and nine thousand attendants on public 
worship." 

At the commencement of 1857, Thakombau dismissed his many 
wives, and was publicly joined in holy matrimony to his chief Queen. 
The wealth and influence which he thus sacrificed cannot be appreciated 
by strangers to Fiji ; but the heart of the King had been yielding more 
and more to the power of the Gospel, until at last he bowed in sub- 
mission to that yoke of purity, the righteousness of which he had long 
acknowledged. This great difficulty being removed, the Vunivalu and 



490 FIJI AND THE FIJIANS. 

his Queen were publicly baptized on the 11th of January, 1857. The 
scene is powerfully described by Mr. Waterhouse. 

" In the afternoon the King was publicly baptized. In the presence 
of God, he promised to ' renounce the devil and all his works, the 
pomps and vanities of this wicked world, and all the sinful lusts of 
the flesh.' He engaged to believe all the articles of Christian faith ; 
and solemnly vowed, in the name of the Holy Trinity, ' to keep God's 
holy will and commandments, and to walk in the same all the days of 
his life.' 

" In accordance with my request, previously conveyed, the King 
then addressed the\ssembly. It must have cost him many a struggle 
to stand up before his court, his ambassadors, and the flower of his 
people, to confess his former sins. And, in time past, he had con- 
sidered himself a god, and had received honours, almost divine, from 
his people; now he humbles himself, and adores his great Creator 
and merciful Preserver. 

" And what a congregation he had ! Husbands, whose wives he 
had dishonoured ! widows, whose husbands he had slain ! sisters, 
whose relatives had been strangled by his orders ! relatives, whose 
friends he had eaten ! and children, the descendants of those he had 
murdered, and who had vowed to avenge the wrongs inflicted on their 
fathers ! 

" A thousand stony hearts heaved with fear and astonishment, as 
Tliakombau gave utterance to the following sentiments : — ' I have been 
a bad man. I disturbed the country. The Missionaries came and 
invited me to embrace Christianity ; but I said to them, " I will 
continue to fight." God has singularly preserved my life. At one 
time I thought that I had myself been the instrument of my own 
preservation ; but now I know that it was the Lord's doing. I desire 
to acknowledge Him as the only and the true God. I have scourged 
the world.' He was deeply affected, and spoke with great diffidence. 

" The King chose the name of Ebenezer, as an expressive acknowl- 
edgment of the help of God vouchsafed to him, in preserving him from 
the hands of his enemies, during the troubles of 1854-5. 

" The Queen was baptized by the name of Lydia, in remembrance 
of Lydia Vatea. She was neatly attired in the appropriate dress and man- 
tle furnished by the kindness of some ladies in Adelaide, South Australia. 

" To God be all glory ! Your unworthy servant greatly feels his 
increased responsibility. He solicits the prayers of the friends of 
Missions, that his strength may be proportioned to his day. ' Who 
is sufficient for these things ? ' " 



VrWA AlifD MBATJ. 491 

In August, 1857, the Mbau Circuit reports "111 persons fully 
admitted as church-members, and that the members have retained 
their piety, with but few exceptions. The Mbau chapel is in course 
of erection, and Teachers' houses have been built gratuitously at 
Lasakau and Soso. A very valuable Native Teacher has been removed 
by death ; his useful life was crowned with a very triumphant depar- 
ture. In Viti Levu (or the Great Fiji) nearly 1,000 idolaters have 
forsaken Heathenism, and are under Christian instruction. Native 
schoolmasters have been placed in eight towns ; these agents have 
been raised in the Circuit : ninety-four have been received into full 
membership with the Church. In the islands in this Circuit there are 
9,000 people attended to by Native Preachers : there have been 
admitted into full communion, 267 at Ngau, 40 at Mbatiki, 59 at 
Koro, 200 at Nairai, and 36 at Moturiki. In the whole Circuit, after 
filling up vacancies by death, removals, and expulsions, there is a net 
increase of 750 members, with 722 on trial : twelve chapels have been 
built ; 43 Native Agents have been entirely supported by the contribu- 
tions of the congregations ; nearly 600 marriages have been solem- 
nized ; ninety-six schools have been commenced ; and the attendants on 
public worship are greatly increased." 

Having laboured with pre-eminent success, but beyond his strength, 
Mr. Waterhouse was compelled to remove in September, 1857, to the 
Colonies, in order to recruit his health and that of his excellent wife. 
"While there, he has attended many Missionary and Bible Meetings ; 
has prepared Catechisms for the press ; and forwarded a Commentary 
on the Gospels, which he intends sending to be printed in England. 
He has also, by the assistance of a Fijian Teacher, prepared elementary 
books, and a portion of the Gospel according to St. Matthew in the 
Eotuma language. Having been benefitted by the change of climate, 
he and his family are nobly going forth again to the good work, by 
the next trip of the " Wesley," which is expected to leave Sydney in 
April, 1859. 

At present the schools in Mbau are under the charge of Mr. Collis, 
who left Lakemba to superintend the important educational opera- 
tions on this Station, and throughout the whole Circuit. 

During Mr. Waterhouse's absence, the Circuit has been in the care 
of the Rev. J. S. Fordham, who had become well fitted for such a 
charge by his residence and sufferings at Nandi. Mara and a younger 
brother continue unsettled, and have succeeded in exciting ill-feeling 
and war, once more, near to Mbau. The King, who remains firm and 
consistent in his profession of Christianity, deals with the hostile party 
32 



492 FIJI AND THE FIJIAiq^S. 

as leniently as the maintenance of authority and order will allow, and 
strives to avoid bloodshed as far as possible. 

The kingdom of peace is making daily progress, and the " pure 
religion and undefiled " of the Gospel has firmly established itself in 
the heart of Fiji. But very much remains to be done, and the great 
successes which have followed the preaching of the Gospel, while filling 
the Missionaries with grateful wonder, have made them feel more 
and more keenly the want of help to reap the ready harvest, the very 
plentifulness of which overwhelms them. 



CHAPTEE IX. 

MBUA. 

The Mission labours, sufferings, and perils on the large island of 
Vanua Levu — the Great Land — have been similar to those already- 
described, although thej have their own events of peculiar interest. 
The greater part of the island still remains under the old darkness of 
its superstition and cruelty ; and the servants of Christ who have faith- 
fully laboured there, await with patient confidence the ultimate and 
glorious triumph of that Gospel which has so greatly blessed other 
parts of Eiji. 

About 1843, the heathen Chief of Mbua procured a Teacher from 
Viwa to instruct a friend of his who had renounced idolatry for the 
Christian faith. This Teacher, and others who were afterwards sent to 
his help, laboured under the indirect sanction of the Mbua Chief, and 
had such encouraging success, that, although the district had been 
unsettled by war, the converts, in 1845, amounted to three hundred. 
Presently this fair prospect was darkened by a change in the feelings 
and conduct of Tui Mbua, the Chief, the circumstances of which are 
thus given by the Rev. Thomas Williams. " About this time Ratu 
Verani became a Christian. The people around Mbua, where he had 
great influence, had long said they should lotu to a man when 
Verani did ; and now the time had come. But it was quickly seen that 
Verani was intent on being a Christian, not, like his uncle, Namosi- 
malua, seeming to be one : and one of his first steps towards becoming 
one gave huge offence to Tui Mbua. Verani was married to his chief 
wife: the others he returned to their friends with explanatory and 
conciliatory messages. Amongst the returned ladies was a daughter 
of Tui Mbua, who determined to revenge her dismissal by persecuting 
his Christian subjects. Raitono, the companion of his life, and most 
trusty servant, was disgraced, because he would not again become a 
Heathen. A ruffian of low birth was invested with much of his 
power, because the most likely person to gratify the revengeful deter- 
mination of Tui Mbua, by using it to the injury of the Christians. 



494 FIJI AOT) THE FIJIAlvS. 

The profession of Christianity was prohibited, and those who adhered 
to it were subjected to much wrong. Their hogs, fowls, and gardens 
were destroyed ; their yam-stores broken open, and plundered of their 
contents. An incendiary was employed to fire their neat chapel, the 
flames from which consumed one of the Teachers' houses ; but by 
great activity the rest of the village was saved from ruin." During 
this persecution some of the converts went back ; but many remained 
firm, and continued under the care of the Teachers. 

In 1847, Tui Mbau died, when three of his wives were strangled. 
The refusal of the Christians to take part in the heathen observances on 
this occasion, subjected them to the still heavier displeasure of the sons 
of the deceased, who were now in power. 

When the Somosomo Mission was abandoned, a Missionary was 
sent to Mbua, and, in the prospect of this event, Mr. Hunt had caused 
a hou!?e to be built in the village of Tiliva, where the Christians lived. 
On the 3rd of November, 1847, the Eev. Thomas Williams arrived 
from Somosomo to occupy this Station ; and the history of the new- 
Mission could not be given better than in his letters addressed to the 
General Secretaries, from which the following extracts are taken : — 

" November 11th, 1847.— With the locality of this new Station 1 
am much pleased. It is embosomed in tropical luxuriance, on the edge 
of a good river, and two miles from the sea. The village of which my 
house forms a part is Christian : that on the opposite bank of the river 
is Heathen. My congregation on Sunday last numbered about one 
hundred and twenty souls, most of whom were seriously attentive. The 
physical appearance of this people is far below that of the Fijians 
among whom I have laboured previously ; but there appears a willing- 
ness to be taught, and to make my way as pleasant' as they can. Tl:c 
mind which produces these dispositions is of more worth than a noble 
exterior. Several small places at distances of from three to ten miles 
are open to me, at three of which we have a few church-members. 

" My hands and time are fully occupied in getting my abode into 
such a state as to secure health and comfort, so far as they can be had 
here. TJie house is scarcely ever free from natives during the day. 
There are so many things that are new to them, that they are often un- 
willing to move, lest any new thing shouldpassby unobserved by them. 
Tliough they are sometimes in my wa}", I cannot find fliult with them ; 
their docility and simplicity prevent my complaining. 

" Mr Lawry came on shore the day after I landed. The people had 
their school-feast, when they repeated portions of the Scriptures in his 
hearing, and presented a quantity of sandal-wood, mats, and oil, as a 



MBUA. 495 

mark of their respect for him, and of their love to the cause of Mis- 
sions. 

" The two Fijian Teachers placed here are steady men, and will zeal- 
ously and successfully help me in the great work of proclaiming Jesus 
to perishing Fijians. One of them is by birth priest to the chief god 
of Viwa. 

" Being removed from the sea-shore, and rather low, this Station is 
very close. Mrs. Williams feels it very much. We are nearly de- 
voured by flies during the day, and by mosquitoes at night ; and, under 
such circumstances, it is not very cheering to hear the resident Natives 
talk of how many more there will be when their month comes. My 
excuse for this hasty scrawl is, that I write it under many disadvantages 
— at night, after a day of manual toil, and smarting from the stings of 
my winged enemies." 

" This new Mission Station is at the western extremity of Vanua Levu, (the Large 
Land,) which is the second in size in the group, being nearly three hundred miles in cir- 
cumference. This Circuit includes what is sometimes called the ' Sandal-wood District ; ' 
but of this valuable wood, however, there is very little left. The Indian and American 
vessels which visited the coast towards the close of the last, and the beginning of this, 
century, carried away the growth of ages ; and, as the natives take no cai'e to replace 
what they cut down, by planting more, there remains at this time onl}'- sufficient to 
induce the occasional visit of a Tonga canoe. The Tongans value it highly as a scent 
for the oil, with which every one delights to ' anoint his head,' and ' make his face 
to shine.' 

" This District, according to report, was formerly thickly peopled ; natives and 
whites are agreed on this point : and what I have thus far seen of scattered people and 
empty villages, inclines me to the same opinion. At present it is but thinly peopled. 
The surface of the Circuit may be fifteen square miles : on it there are about thirty vil- 
lages, inhabited by Heathen, with the exception of five, which are partly Christian. 
Into three of these Christianity has been introduced within the past few months. Some 
of the villages are rather large, but the greater part of them are small, and I should not 
calculate the population of the whole at more than six or seven thousand. 

" The village of Tiliva, in which the Mission-house is situated, is divided by a river 
from Mbua, the chief town of the district, and from which the Circuit takes its name. 
The inhabitants of Tiliva are, for the most part, the collected remnants of several vil- 
lages, the rest of whose inhabitants have fallen victims to the demon War. Some of the 
suivivors are disfigued by bad gun-shot wounds. 

" Even since this has been their dwelling-place they have suffered much from war 
and famine ; the meagre personages of many of them give proof of this. For months, 
nay, years, in succession, they have been prevented by war from attending to their gar- 
dens ; during which period they subsisted on such wild roots and fruits as the neigh- 
bourhood supplied ; with an occasional treat of boiled leaves from the dalo planted within 
the village embankment. Mothers destroyed their own children,, because they could not 
procure food for them. 

" Another bad effect of the protracted wars of this district is the indolence so com- 
mon among the people. Having for so long a time done little besides lying on their mats, 
they feel disposed to little else. Poverty is a never-failing attendant on indolence. These 
people are poor in the ordinary products of the islands, because the useful arts practised 
in other parts of Fiji are neglected here. The women do not beat cloth ; and the mea 



496 FIJI AND THE FIJIAKS. 

do not plat sinnet, although living amidst groves of fine nuts. They once were more 
active, but have fallen into their present listless state in consequence of their having so 
long acted upon the principle of having as little to be encumbered by, or robbed of, as 
possible. 

" Not knowing how soon their houses might be in flames over their heads, they be- 
came very careless in their manner of building, and quite slovenly in the internal man- 
agement of their homes. The swarms of mosquitoes by which they are mostly teased, 
do not favour domestic comfort. The poor people are mostly destitute of the native cur- 
tain, which is the ornament of the houses, and defence of the persons, of the natives re- 
siding on the Windward Islands. — They supply its place by small low houses about six 
feet by eight, having only one opening at the end, so low that a person must creep to 
enter it. Into these huts six or eight persons crowd themselves, and, having closed the 
opening with a door of matted leaves, lie down amidst the smoke of a wood fire ; pur- 
chasing a respite from the bite of the mosquitoes at the cost of their eyes. Often, all 
their precautions are ineffectual ; and, finding that they cannot sleep, the more active 
betake themselves to the river for relief 

" Yet, after all their deficiencies and disadvantages, it would only need a little obser- 
vation to see that the professors of Christianity are decidedly in advance of the Heathen 
around them. Those who knew them three or four years ago, testify to their having 
made great improvement. Generally speaking, they are living in much better houses 
than the Heathen, and these houses have been built since they became Christians. I 
have been here only a short time, but I am happy to say there is a pleasing improvement 
in the inside of many of the houses. The advice given by myself and Mrs. TVilliams 
has not been entirely disregarded, and we trust that we are yet only seeing the beginning 
of days of order and cleanliness. 

" Another pleasing result of this people being Christian is the extension of their 
gardens. Two or three years back they had only a few limited beds of inferior dalo : 
these are now greatly enlarged, and considerable plantations of yams and bananas are 
cultivated in addition. Their bread-fruit trees, destroyed in war, are being restored : 
these amply repay the little care they require, and are a great ornament to the village. 
To promote a spirit of industry among the people of Tiliva, I have offered prizes for the 
best sample of yams and bananas. I am not at all sanguine about the success of this 
plan, as the people in Fiji generally do not care to improve upon the doings of their 
forefathers. 

" Respecting the benefit they have derived from Christianity there is but one opin- 
ion among the adults of Tiliva. They all acknowledge a vast improvement in their 
temporal circumstances; and in the hearts of many a gracious change has taken 
place. These enjoy a peace of which a short time ago they had no conception, and 
cherish hopes of the future, for which they gratefully acknowledge their obligation to 
the Gospel. 

" Except in case of sickness the people rarely absent themselves from the Sabbath 
services of the sanctuary ; and it is truly cheering to hear the united voices of seven- 
score Fijians, reclaimed from the waste of Heathenism, chant ' We praise Thee, God : 
we acknowledge Thee to be the Lord ;' following these ascriptions by acknowledgments 
of their belief that Christ will come to judge them, and soliciting His help, as creatures 
redeemed with His blood. Their attention to the preached word is encouraging, and 
their anstvers to questions proposed after the service frequently do them great credit. 

"Several of my Sabbaths on first settling here were rendered unusually interesting 
by baptisms, and the union of several Heathen to our congregation. On the second 
Sunday I baptized three children ; on the third, twelve adults : two of these were gray- 
headed men, grateful that their lives had been prolonged to the day on which they were 
thus publicly received as members of Christ's visible Church. On the three following 
Sundays companies of two or three Heathen united with us. My seventh Sunday was 



MBIJA. 497 

passed with the Society at Ndama. I preached twice ; and, in addition to the usual con- 
gregation, more than one hundred Heathen heard me each time. I baptized thirteen 
adults and one chUd. One of the adults was, a few months before, a zealous heathen 
priest. At the morning services, six Heathen at Ndama, and four at an adjoining village, 
publicly renounced Heathenism. Sixty church-members partook of the Lord's Supper 
in the afternoon. During my stay I met the Classes here, and from Tavulomo, and gave 
them their tickets. 

" Whilst by the mat of a sick woman, a person sitting by said, * This woman has 
been long and severely ill, but we never hear her complain ! ' She overheard the remark 
and said, * It is of God : had I been thus afflicted before I knew God, I could not have 
borne it ; but now I can pray, and put my trust in Jesus.' 

" About a week before this I visited a heathen village named Is'a "Wailevu. Many 
people collected to see and hear me, and I had the pleasure of entering the names of the 
Chief of the village, and another old man, on my list of professing Christians. 

" At the services of the Eighth Sunday four, and on the ninth two, persons joined in 
with us. There is commonly a good feeling among the older worshippers, and I trust 
some of them are becoming ccmfirmed in the truths which they hear, and may help to 
strengthen and stablish those who have recently been added to us. 

" At the quarterly visitations, I have been pleased with the simplicity and apparent 
sincerity of the Societies. Depth of religious experience is not to be looked for among 
these infant Churches ; it is encouraging to find them fearing God, and working right- 
eousness. With the general spirit and conduct of the Leaders I am well pleased. 

" The Society in Tiliva are not strangers to persecution. In addition to doing them 
smaller injuries, the Heathen set fire to the chapel, which, with the Teacher's house, was 
burnt to the ground. This occurred about two years since ; and up to the present time 
they are called to endure insult, and the spoliation of their plantations. 

" Some of our members have lately quitted this vale of tears, not without a hope of 
going to that world where they shall weep no more. In January, Samson Tanima died, 
after protracted, and at times excruciating, suffering. He had been a member of Society 
about ten years, being among the first who received the truth on the commencement of 
this Mission at Lakemba. He came with me to this place from Viwa. He was a truly 
honest, industrious, and faithful man. His strong conviction of the truth of Christianity 
never wavered, and he rarely missed an opportunity of urging its claims upon his coun- 
trymen, dhd occasionally he did so at great personal risk. I can testify to many hun- 
dreds of Fijians having been faithfully warned and expostulated with by Samson. He 
was a private member of Society, but his zeal for the cause of God might put many of 
its official members to the blush. A few minutes before he died, he expressed his con- 
fidence in the Redeemer, and expired just after I had commended him to God in 
prayer.* 

" Caesar Mbangi died in the same month. He was an old man who had been a Chris- 
tian about two years. He spoke more freely about his spiritual state than any sick Fijian 
I have yet met with. He received my visits with marked joy. One of his friends ob- 
served that, although communicative to me, he remained silent when visited by his 
neighbours. Caesar accounted for this by saying, ' I am near my end, and wish to keep 

* This was a native of Somosomo. His people not being allowed to become Christian, he 
cheerfully remained an exile at Lakemba for several years, where he was a faithful servant of Mr. 
Williams, whom he accompanied to Mbua. While at Lakemba, this earnest man, on being inter- 
rogated as to his Christian experience, said : " I am very happy. I have enjoyed religion all the 
day. I rose early in the morning, and prayed that the Lord would greatly bless me, and keep me 
throughout the day : and He has done so ; and generally does when I fully attend to religious 
duties early in the morning. But, if I neglect, and rush into the world without properly attend- 
ing to my religious duties, nothing goes right. I am wrong in my own heart, and no one round 
me is right." 



498 FIJI Am) THE FIJIAl^S. 

my mind fixed on God. If I conversed on the aflfairs of the village, I might hear what 
would pain my mind, and divert my thoughts from God,' A few days before he died, he 
expressed himself to the following effect : — * I am weak, and I am old ; my time is come, 
but I am not afraid to die : through Jesus I feel courageous for death. Jesus is my 
Chief, and I wish to obey Him : if he says I am yet to lie here, I will praise Him ; and 
if he says I am to go above to Him, I will praise Him. I do not wish to eat ; His word 
is my food ; I think on it, and lean entirely on Jesus.' " 

Continued residence at Tiliva proved to Mr. "Williams that he was 
living among a people more depraved and more reckless of human life 
even than the Somosomans. Infanticide was dreadfully common, inso- 
much that it was difficult to persuade the people that it was, in any 
respect, wrong. The dangers which surrounded the Christians on ac- 
count of their religion, came near the Missionary, so that his position 
was one of constant anxiety and peril. Mbati Namu, the Chief, declared 
his purpose to kill Mr. Williams, and take Mrs. Williams as his own 
property, and, having destroyed the Mission premises, to distribute the 
spoils among his people. On November 30th, 1848, Mr. Williams 
writes : — 

" It is with great pleasure, and great gratitude, that I report the 
existence and well-being of myself and family, at the close of two months 
of unusual anxiety. ' I have seen the wicked in great power, and 
spreading himself like a green bay tree. Yet he passed away, and lo ! he 
was not : yea, I sought him, but he could not be found.' Mbati Namu, 
the Chief of this district, whose preparations for an attack on ]\Iathuata 
had long kept this part in an excited state, is no more. Last month he 
assembled his fighting men ; and, after detaining several hundreds of them 
for four days in the vicinity of the towns of the Christians, with orders 
to eat and destroy the fruit of their gardens, and, if they chose, to eat 
some of the Christians, he led them forth to the scene of action. He set 
out in high spirits, and with great expectations. He assured himself 
of success, which was to be followed by deeds which were designed to 
make his name a terror. In imagination, he saw the Mission Station 
in flames ; his allies paid with the spoils of its store ; and its causeless 
hatred to the Christian religion luxuriating in the blood of its professors. 
But, in his heathenish rage, he imagined vain things : the Lord had him 
in derision. 

" On the third day from leaving this place, he fell into the snare of 
a professed friend, a Chief whom he had insulted ; and, in a village en- 
gaged in his service, met with unexpected death. He was first wounded 
by a musket-ball ; and then, whilst praying for life, was dispatched by 
the battle-axe of the insulted Chief. The bodies of Mbati Namu, and 
others who fell with him, were taken to Mathuata, and eaten. His large 



MBUA. 499 

knot of long platted hair, of which he was very proud, is made into 
key-guards. His fighting men fled ; one party, in their flight, burning 
four of the towns of their enemies. The fallen Cliief had four wives ; 
these, with the wives of those who fell with him, were to be strangled. 
Two of his wives were saved through the influence of Christianity. 
His chief wife was redeemed from death after the Christian Chief and 
myself had twice presented property, and employed six hours in en- 
treaty. But, after this, she sought her murderers, and was strangled. 

" The surviving friends of Mbati Namu are plamiing reprisals. 
Sometliing has already been accomplished. A village was surprised ; 
but most of the men escaped. One man and nine women were 
slaughtered. Last Sunday week, part of a body, ready cooked, was 
brought here as a foretaste for the young man who succeeds IVIbati 
Namu. Next day, the bodies of two females, whole and uncooked, 
were brought by a crowd of blackened and noisy savages, who, after 
presenting their victims to the Chiefs, prepared them for the oven. 
These — with the floating of a head and human entrails past my house, 
the wanton shooting of one man just now, and the clubbing by mistake 
of some women in the dark a few nights ago — are heart-sickening, — too 
horrid for detail. It is hard for a witness of them to own aflinity with 
persons so awfully depraved. Such scenes stagger faith and chill 
charity. Enlarged views of the omnipotence of Redeeming Love are 
necessary to keep the Missionary to such a people from the withering 
influence of despair. He appears to live amongst fiends rather than 
men ; and, when he sees them fulfilling the dictates of their corrupt 
passions, he finds it difficult to believe them within the reach of mercy. 

" It was a great relief to turn from such scenes to the quiet and 
order of the Christian village, (which had just been saved from the evil 
purpose of the Chief,) where live many proofs of God's power to save 
cannibal Fijians. 

" Last week I buried the principal Native Teacher of this Circuit. 
He was a valuable man, active, zealous, and persevering in all he under- 
took. In his person, family, house, gardens, and general habits, he was 
a pattern to the native converts. During three months' sickness, I had 
good opportunities of inquiring into and observing his state. Generally, 
he had peace with God through faith in Jesus. So long as he could 
read, his New Testament was his companion ; and, when unable to read 
it, he would hear it read by others, and he always had it near to him. 
"When I was conversing with him a short time before he died, he ex- 
claimed with great emphasis, ' A God of love ! ' In the morning of his 
last day he recognised his children, and kissed them ; and then lay in- 



500 FIJI Am) THE FIJIANS.' 

sensible during niost of the day. The last word uttered by him was, 
* Peace.' He fell asleep in Jesus during the night of November 22nd. 
I have no man left equal to Solomon Eandawa. 

" We know you feel for, and sympathize with, your Missionaries in 
Fiji. You would do so much more, could you see us now, and contrast 
us with our work. We are now reduced to six in number, and none of 
us strong : our work is great and diversified, and is daily increasing. 
To be solitary on a Station in a heathen district is bad. The man is 
cramped. The demands of his charge, and of his family, prevent him 
from going far from home." 

The successor of Mbati Namu seemed to be a young man of very 
different character, and gave the Missionary reason to hope that he 
would not only treat the Christians more kindly, but himself eventually 
join them. Further encouragement was given in the fact that a way 
began to open for religious teaching in the Yasawa Group, to the west 
of Fiji, where five villages sought instruction, to which Mr. Williams 
resolved to send the Teacher who helped him at Tiliva, and without 
whom his own labour would be much increased. 

"June 11th, 1849. — On the 2nd of April I had a special prayer- 
meeting, to entreat for the outpouring of the Holy Spirit on this land, 
which is large, and abounds with misery and crime. 

" On the 3rd, I sailed for the back of the land, taking with me Ra 
Hezekiah A^unindanga, the Christian Chief of Tiliva. A few years ago, 
he was a bitter and scornful hater of Christianity ; but, for the past 
two years, he has been a consistent professor of religion, and wishes to 
persuade others to share with him in the blessings he enjoys. After 
an agreeable voyage, we anchored in the afternoon at Vatu Kea : but 
the Chief, Line, whom we wished to see, was away. We endeavoured 
to be useful to some visitors from the Yasawa Islands, who appeared to 
be of a more teachable disposition than any tribe of Fijians with which 
I am acquainted. I passed the night in a god-house, — the best in the 
place, — which the old priest invited me to use. I spent most of the 
night in speaking to the priest and another old man on the things of 
God. 

" On the morning of the 4th Line arrived. To appearance, he was 
convinced of the truth of Christianity ; but business of a public nature, 
with which the gods were concerned, was pleaded as an obstacle to his 
then becoming a professor of the religion of Jesus. His scruples on 
this head were overcome, and he bowed the knee with us in the temple, 
and worshipped the God of the universe. Ra Hezekiah was so delighted 
to see his friend thus worship God, that he roared aloud for joy. 



MBUA. 501 

" A few miles' run deeper into the bay brought us to a landing- 
place, from which, having appointed a watch to remain with the canoe, 
a company of us proceeded to Nasau, a village a few miles inland, 
where we got the people together, and reported our mission. A young 
man who appeared to be much respected in the place was desirous of 
becoming a Christian, and had been for some time ; but some of the old 
men violently oj)posed. The discussion became such an angry one, that 
I longed for its close. Having dispatched a messenger to the canoe, we 
pushed on further inland, and after dark reached Nai Vakasinga, a vil- 
lage situated at the foot of a vast cliff of black rock, and inhabited by 
some of Chevalier Peter Dillon's old friends. There is a wide difference 
between their account of the origin of the fight between the people of 
the ' Hunter ' and the natives of Wailea, and the account given of it by 
the Chevalier. Ra Mbombo, th-e Chief, gave us a cordial reception ; and, 
after some conversation, the Chief next in rank took upon himself the 
Christian name. After a frugal supper, we were conducted to the god- 
house to sleep. I found several old cannibals in possession. 1 stretched 
myself on a part of the floor, voted me as a mark of good feeling, being 
next to where Ea Mbombo lay. I had a block of wood for my pillow, 
and the roof of the temple for a coverlet. When Ra Mbombo took his 
place, I was fixed, with scarcely elbow room, between two veteran can- 
nibals, who were very curious, and plied me with questions for several 
hours of the dark night. On the morning of the 5th, we conducted a short 
service among our heathen bedfellows, and then set off to the canoe. 

" After a brisk run we reached Na Koro Vatu, but found that the 
Chief and his people were from home. The people in charge assem- 
bled together ; and I embraced the opportunity of preaching Jesus to 
them. Here we passed the night in the neatest Fijian house I have 
seen in these parts ; and, having my mat and mosquito curtain with 
me, I slept well. 

" The next day, with hard work and hard sailing, — the wind blow- 
ing half a gale, — we reached Nasavusavu, where we left our canoe, and 
walked to Tathilevu. The people of the place were soon collected 
together, and I besought them for Christ's sake to turn from idols to 
the living God. A man who had renounced Christianity in consequence 
of persecution at Wairiki, and fled here, had already regretted the step 
he had taken, and was desirous to worship God again. I begged his 
father to follow the example of his son. A man who had returned to 
Heathenism during the persecution of Tui Mbua some years ago, 
stood up, and said, ' I was driven from Christianity by threats of death : 
I am a Christian.' I called these two who had backslidden into Heathen- 



502 FIJI AKD THE FIJIJlN'S. 

ism towards me, and three Heathen — two of whom were grey-headed 
— came up with them. We knelt together in the open air, and united 
in a public act of dedication to Almighty God. After a little time 
spent in giving further instruction to those who had declared them- 
selves on the Lord's side, we returned to Nasavusavu, accompanied by 
a man who begged medicine for some Heathen. Here also we kept 
the end of our coming in view, but had no visible success. We pitched 
our tents for the night, and sailed home next morning. These are 
small beginnings, but encouraging to one who is working amongst 
constant opposition. Another source of consolation I ought to name, 
— a brotherly visit from Mr. Calvert, who passed a few days with us 
a month ago, to our great comfort." 

In the face of determined and well-organized opposition on the part 
of several Chiefs, and among much suffering and discouragement, 
Mr. Williams pursued his work, visiting many different places, and 
striving to do good to the bodies as well as the souls of the people. 
No great success followed these efforts as yet, but some cheering 
instances happened of Heathens embracing the lotu ; so that the Mis- 
sionary could say in August, 1849, " On nearly every Sunday in the 
months of ^lay and June, I had to rejoice over converts from Heathen- 
ism in some one or more of the villages near to me. During the past 
year, not less than a hundred and thirty have been thus converted in 
this Circuit. There is an increase of ninety-two church members, and 
there are sixty-nine on trial : a hundred and forty persons, chiefly 
adults, have been baptized. The total number of persons now meeting 
in Class is over three hundred and twenty ; and I suppose we have, 
besides these, nearly two hundred hearers." 

On his first arrival at Lakemba, Mr. Williams had exerted himself 
to improve his dwelling-house ; and determined, on reaching his new 
Station, to spare no pains to supply the people with higher notions 
and superior models of architecture. He accordingly built a most 
substantial and neat Mission-house ; * and, by the help of a willing 
people, erected a chapel, superior in every respect to anything of the 
kind in Fiji. The Mission establishment and the chapel present an 
imposing and attractive appearance to visitors, as they ascend the 
river to Tiliva. Mr. Williams's own account of the carrying on and 
completion of the work is deeply interesting. 

* See Frontispiece. 



MBTJA. 603 

" The Tiliva new chapel does the little company of natives who 
built it much credit. The present Chief, Ra Hezekiah Vunindanga, 
(successor to Raitono,) is a very sensible and persevering man. On 
commencing this chapel, he adopted it as a principle, that neither 
material nor labour could be too good for the house in which the true 
God was to be worshipped. Acting in accordance with this principle, 
he, and some of his men who had fame for ' lifting up the axe,' travelled 
over many miles of the surrounding country, in search of timber for 
the frame of the building. Whilst they were thus employed, the old 
men enlivened the village by the rap, tap, tap, of the beaters with 
which they separated the fibre from the fleshy part of the nut-husk, 
that it might be plaited into sinnet, for the ornamental lashmgs. At 
intervals of two or three days, the joyous shout of the returning 
wood-cutters broke the quiet of the evening, a signal at which those 
who were left in the village — old men, women, and children — ran off 
to assist their weary friends in dragging some giant of the forest to the 
spot where it was to become a pillar in the Lord's house. Happier 
groups than these formed, eye never saw. In about three months 
eighty beams of from twelve to fifty feet long were collected, many of 
them from a distance of ten or twelve miles, and by manual labour 
only. The logs were vesi, or green-heart, the most valuable timber 
in the islands. These were carefully wrought into a very substantial 
frame ; completed by walls and roof. The sketch will give you an 
idea of the outside of the chapel ; and you may form one of the 
appearance of the inside, by supposing yourselves between two 
colonnades of mahogany pillars, sixteen pillars in each colonnade, and 
three feet apart. These support a circular mahogany cornice, or wall- 
plate, seven inches in diameter, on which the capitals are wrought in 
sinnet. Between the pillars is seen the inner fence, formed of bright 
canes, the whole extent of which, fifty feet by nine feet, is divided by 
black lines into diamonds of one inch and a half long. The tops of the 
doors and windows are finished as the outside, in triangular pediments, 
done in black sinnet. The foot of each spar is secured to the cornice 
by ornamental bands. The roof is relieved by alternate rows of open 
and closed reed-work, divided from each other by jet-black lines, three 
and four inches wide. The wings of the communion rail are of orna- 
mented reed-work. The centre of the balusters is made of the 
warrior's spear and the scented sandal-wood. The rail itself is a piece 
of beautiful nut. 

" Often, whilst superintending their operations, have I heard the 
builders cheer each other by chanting such passages as the following : 



504: FIJI AND THE FIJIAITS. 

' I was glad when they said unto me, Let us go into the house of the 
Lord.' ' But will God indeed dwell on the earth ? Behold, the heaven 
and heaven of heavens caimot contain Thee ; how much less this house 
that I have builded ! ' To this another party would respond. ' The 
Lord hath chosen Zion ; He hath desired it for His habitation.' 
Another favourite chant was, 1 Kings viii. 28-30. And, with suitable 
feeling, a number would join in the petitions, * Hearken unto the 
prayer which Thy servant shall make ; ' ' And when Thou hearest, 
forgive.' 

" Several pleasing facts are connected with the building of this 
chapel. Had it been built eighteen months ago, the Heathen Chief 
of that day would have construed our work into an offence, for which 
nothing short of our mourning over its ashes could atone ; whereas, 
the present heathen Chief sent us a message to the effect that we were 
few, and engaged in a great work ; and, if agreeable, he would help us. 
His proposal was accepted ; and the wall and roof of one side of the 
chapel were done by the Heathen, and well done too. And, at the 
opening of the chapel, the Heathen assisted in preparing food for our 
visitors. We rejoice in so pleasing a change. 

" Many have been attracted to this place by the report of the 
chapel ; and these opportunities have been improved to preach unto 
them Jesus. The strangers, without exception, expressed surprise that 
such a work could be done by Fijians. Our company said, ' By 
this we are convinced that religion is true : if it was not, you would 
run away, and leave the work undone.' Another party, fresh from the 
slaughter, and their battle-axes dyed in blood, declared their conviction, 
' that no number of Heathen could do what these few Christian men 
had done.' "We have been visited by Ratu Elijah Verani, and other 
Viwa friends, who say, ' You are the first who have surpassed the 
temples built by our Chiefs for the de^dl : you have put all their works 
under your feet.' 

" The chapel is a proof of the growing industry of the people. The 
Mission-house is a large and very substantial building on an European 
plan, its timbers and walls of green-heart ; and towards its erection 
the Christian natives did .a great deal. They have, also, built a good 
house for the Native Teacher, and twelve improved houses for them- 
selves. The whole of the above has been done within two years. 
The Rev. David Hazlewood opened the chapel on the 24th of April. 
We had a large congregation, amongst which was a good sprinkling 
of Heathen. All parties seemed to enjoy the day, and to many it was 
one of much spiritual good. 



MBUA. 505 

"The Mbua Circuit has been formed nearly three years, during 
which time we have entered six new preaching-places, and built three 
chapels. Nearly two hundred Heathen have embraced Christianity, 
and three hundred persons have become members of the visible Church 
of Christ by baptism. We are looking forward to still better days, 
and praying that God will abundantly bless His word, that the yet 
heathen tribes may learn to bless His name." 

Mr. Lawry was much pleased with the chapel, and wrote in his 
Journal : " Mr. Williams has by far the best chapel that I have seen in 
the two Districts. It is clean, strong, and tastefully laid out and fin- 
ished, reminding me of one of our cathedrals at home, ornamented to 
the very ridgepole, and built not only in the best style, but of the best 
material in the land, and completed by those -jvho use it ; and it is free 
from debt. The worship was solemn and cheerful, hitelligent and 
feeling. About two hundred persons were present." 

The good work continued to progress. Schools were carried on with 
success, and the blessing of God attended the preaching of His word, 
and the admmistration of the sacraments. Towards the end of 1850 
new trouble came. Instead of hearing rumours of distant fighting, war 
came now close to the Mission Station. The following account of the 
events of this period appeared in the Wesleyan Missionary Notices for 
August, 1851 : — 

" On the 12th of September, 1850, the day upon which the ' John 
Wesley ' left Mbua bay,"^ the Chief of Mbua took his warriors to attack 
Na Korombase, a heathen fortress in which the Tavea Christians, with 
their heathen friends, had taken shelter. Mr. Williams, the Missionary 
at Tiliva, expostulated with the Mbua Chief; but his determination to 
fight was fixed. The Chief, however, pledged himself to save the lives 
of the Teacher and his wife, should he succeed in taking the fortress. 
The Christians at Tiliva, to a man, prayed daily for the failure of what 
they knew to be an unjust war ; and, after an absence of thirteen days, 
the warriors returned, saying, ' Fear seized us ; the longer we stayed, 
the more faint-hearted we grew.' They killed one woman, and four of 
their party received gun-shot wounds. The Mbua Chief said to Mr. 
Williams, the day after his return, ' The prayers of the Christians are 
more powerful than our arms.' 

" On Sunday, November 17th, a discharge of musketry in the Ndama 
District annoimced to the Missionary that war had commenced ; and a 
messenger arrived shortly after, to inform him that a skirmish had 

* See Lawry's Second Missionary Visit, page 370. 



506 FIJI AND THE FIJIANS. 

taken place between the Ndama Heathen and those of Na San. On 
Monday morning Mr. Williams proceeded to Ndama to endeavour to 
restore peace. On entering that district, the desolation of war met his 
eye. Plots of bananas cut to the ground were seen on every hand. 
The village of Na Waiwai was deserted ; and the houses from which 
the people used to issue, with outstretched hands and smiling faces, to 
welcome his arrival, were all vacated. The Missionary, and those who 
accompanied him, sat in solitude, until a native ran to announce their 
arrival to the people, who had taken shelter in a forest of mangroves. 
Tui Mbua, the Chief of Ndama, on learning the purport of Mr. Wil- 
liams's visit, at once decided to become a Cliristian. Five of Tui ^Ibua's 
head men joined him, being determined to renounce the superstitions of 
their fathers. These, with the Missionary, formed a council, and it was 
decided that they should at once proceed to the fortress of those who 
wished to prolong hostilities, and entreat them to finish the war by 
becoming Christians. The sun was setting as they reached the fortress ; 
they took their seats amongst groups of grim-looking men covered with 
bl^ck powder, and stacks of muskets, clubs, and spears ; and the ' noon 
of night ' had passed before they arose from those seats. There was 
hard pleading on both sides. The Heathen thirsted for revenge : four 
of their party were dead, and others wounded, and they had not drawn 
blood from their enemies. However, at length Mbalata, their Chief, 
yielded. He put his hand into the hand of the Missionary, and said, 
" I should like to be a Heathen a little longer ; but I will lotu as you so 
earnestly entreat me.' A young warrior bowed with him, and at the 
silent hour of midnight, in the open air, they worshipped the one true 
God together. In another part of the village, twelve women, for the 
first time in their lives, bowed the knee to Jehovah, and said ' Amen ' 
to petitions offered for their present, future, and eternal happiness." 

Mr. Williams now directed his attention towards securing peace 
between Ndama and Na Sau ; and the account of his proceedings, and 
of their results, is so deeply interesting, that we are unwilling to abridge 
it, but give it almost entire. He writes : — 

" The second object of my visit — a peace betwixt Ndama and Na Sau 
— engaged my attention at an early hour next morning. The Christian 
Chiefs were ready to accompany me ; but knowing how important the 
presence of Tui Mbua was, I requested him to head our party. He 
objected that rheumatism in his hip incapacitated him for walking so 
far ; but added, ' I will not hide my mind from you : I dare not go ; 
you are leading me to death ; if I comply with your request, I am a dead 
man this day.' I strove to allay liis fears ; and my effort bemg seconded 



MBUA. 507 

by the declaration of a hundred brave men that they would die in his de- 
fence, he consented to accompany us to within a short distance of Na Sau, 
if I would engage to bring the principal men of Na Sau to the place at 
which he would wait for them. I engaged to do all I could to meet his 
proposal, and we started without delay. Tlie area appointed for the 
meeting was enclosed by majestic chestnut trees, at the foot of one of 
which I left the old Chief, and walked on to Na Sau, in company with a 
few unarmed men. We were kindly received ; but some of the old 
mien could scarcely be persuaded that we were sincere. After some 
debate, the Na Sau Chief, and about twenty of his men, prepared to 
return with us. "We pledged their safety, and every man left his arms 
at home. As we filed out of the Icoi-o, I overheard an old man say, 
* We shall see death to-day.' I shouted aloud, ' To-day we live.' This 
encouraged the poor men, who, one after another, repeated, ' To-day we 
live,' as they proceeded with hastened steps to the area where Tui Mbua 
awaited our arrival. 

" I felt that the peace of the district depended on this interview, and 
prayed that no untoward event might occur to prevent or mar the good 
results I anticipated from this meeting. Knowiiig that if either party 
detected in the dark speaking eyes of the others anger or scorn, I might 
witness a scene of bloodshed instead of peace, I watched with deep 
anxiety the attitude of the Na Sau Chief, as he entered the flat space. 
He gently inclined the upper part of his body, clasped his hands, and 
approached Tui Mbua respectfully. My heart thrilled with joy as I 
looked on him. I felt assured he was sincere ; nor was I kept long in 
suspense as to the reception Tui Mbua would give him. The old Chief 
fixed his piercing eyes on him a moment, and he next sprang on his feet 
to meet him. He appeared to endure the kissing of his hand by the 
Chief of Na Sau, and, withdrawing it from his lips, cast his arms about 
the neck of his late enemy, and cordially embraced him. My own 
feelings at that moment were unutterable ; and the loud cries of joy 
from several of the attendants showed that I did not feel alone. The 
Tiliva Chief (a Christian) was so affected, that he cried out, ' We thank 
Thee, O Lord, for thus bringing Thy creatures into the way of life ; ' 
and long and loudly did he weep for gladness. 

" After a short pause, Tui Mbua wished me to state the purpose for 
which we were met, but, at my request, did so himself, in a speech 
quite un-Fijian for its animation, and occupying nearly half an hour in 
its delivery. A passage or two from it may interest you. * People of 
Na Sau, these are the days of strange events. I am a Christian, but of 
only one night's growth ; so that my mind is a heathen mind, and I am 
33 



608 FIJI A]ST) THE FIJUlN^S. 

afraid of you. You, too, are Christians of a night more than myself: 
so your minds are heathen minds, and you are afraid of me. But that 
is now done with ; let us no longer fear each other, but let us now love 
each other as these our friends do.' ' People of Na Sau, the heathen 
mind is a dark mind : we are a dark-minded people. We saw the lotu, 
it came on each side of us, but we did not value it : it spread here and 
there, and. so put out its arms as to encircle us ; but, not being willing 
to submit to it, we raised this war to break through it, and by this war 
it has captured us. This loiic is a strange thing.' ' We have of late, in 
these parts, greatly wearied ourselves. If we carried a weight, we 
increased it by carrying a musket, powder, and balls. In the garden, 
one hand held the spade, and the other held arms. Tliis makes work 
difficult ; it grows out of fighting. Men of Na Sau, let us give both 
our hands to the spade ; pour out the poAvder from the powder-house 
(pan) of your guns ; let us all do so, or else let us discharge them into 
the air, and let us be determined for peace.' ' People of Na Sau, I am 
a Christian ; perhaps you think I have put on a mask, and that plots 
are under it. No ; I am sincere. In the face of the Missionary, and 
of the Christian Chiefs, *and of yourselves, I speak it, and let all hear it : 
I am a Christian': I mean to be one. You who hear me, we have had 
war, our friends have fallen its victims ; but that is past, let us now all 
be for peace. The man who after this causes war to rise shall be 
known to us all. I speak for friendship, love, and peace.' 

" I added a few words in confirmation of Tui Mbua's desire for 
unity and good will, and called upon Ra Hezekiah Vunindanga to 
address our new professors of Christianity ; and he did so with spirit. 
I wish I could find room for the whole of his speech. He began by 
saying, ' This is a good day ; we have long prayed that we might see 
this day ; now we see it, and are glad. To-day we see the great power 
of God. Man could not do what we see done to-day. We Fijians are 
a perverse people; we are Fijians, and we know that of all crooked, 
obstinate things, the mind of a Fijian is most crooked and most obsti- 
nate. If we have an enemy, we do not like to be of one mind with 
him ; we do not wish to be reconciled to him. If some Fijian Cliief of 
great power had this day come to miite us, he could not have done so ; 
certainly not, — certainly not, — certainly not. If some great Chief of 
Britain had come amongst us to-day to dissuade us from war, and make 
us one, he could not have done so. The Fijian mind defies the power 
of man. But what do we see to-day ? We see those who the other 
day were fidl of bad feeling towards each other, and shooting at each 
other, sitting together in peace j hatred is taken away, and we who so 



MBUA. 509 

lately had each different views are now united, and our minds are as 
the mind of one man. Ask no more, " What can the lotu do ? " after 
what your eyes see this day. The lotu is of God ; and what we now see 
is the work of God : He alone is almighty. In this age we see also the 
love of God. He has shown his love to us by giving us His book to 
tell us of the Saviour, and to teach us the way to serve God. And to 
help us to understand what we read. He has sent His Ministers to our 
land. , Great is the love of God. We Fijians are born in darkness and 
error, we are reared in error, it is in our nature to err, so that it is im- 
portant that we have those amongst us who can direct us. A father 
who loves his children, tells them what they ought not to do, and he 
tells them what they ought to do. Mr. Williams is as a father to us. If 
we take a step without advice, it is a wrong step ; but if it is approved 
by him, we are no more double-minded, but go fearlessly on, and 
we find that we are doing what is right : but our own plans lead us 
wrong, and the end of them is pain and trouble. Great is our joy at 
this meeting. You, our friends of Ndama and Na Sau, have come into 
a good way ; never go from it. Grasp firmly what you have now taken 
hold of ; the end thereof is life, — life now, and life forever.' " 

However sincere the Ndama Chief might be, he had bad advisers, 
whose influence made it necessary for the Christians to use great 
diligence in order to maintain quiet. The visit of Elijah Verani 
seemed to furnish a favourable opportunity for endeavouring to con- 
firm a general peace. He was always ready to face any danger in 
trying to do good, and now exposed himself to great peril in thus visit- 
ing a people whom, in former days, he had deeply injured. Mr. 
Williams thus gives the history of this visit, under date, February 
21st, 1851:— 

" The pleasing scenes narrated in my last letter to you were shortly followed by 
scenes of trial and bloodshed. The Christian Chief, George Nala, through unusual la- 
bours and intense excitement, lost his reason ; many of his people, who had to work 
hard in the day, and sleep in the open air at night, fell sick ; the health of three of the 
Native Teachers failed them entirely, so that their removal to the Mission-house was ne- 
cessary to save their lives. The means used had God's blessing : the restored Chief re- 
sumed his proper position in society ; the Teachers, on the return of health, resumed 
their labours ; and, with two or three exceptions, the rest of the sick recovered. 

" Directly after the Peace Meeting, of which you have been informed, the Christian 
natives set themselves in good earnest to repair the injuries already sustained from the 
war. Their first work was to build a new house for Tui Mbua, in place of the one burnt 
down by his enemies. In this they were aided by the Tiliva Christians. Tui Mbua, who 
steadily maintained his profession of the Christian religion, acknowledged their kindness, 
and they felt repaid by his apparent sincerity. Thus things were on the arrival of Ratu 
Elijah, who finding that Nawatha only remained belligerent, and having a well-derived 
influence over the people of that place, he hoped to exercise it for good. I prepared to 



510 FIJI AKD THE FIJIA^^S. 

accompany him ; but, as I did not believe my presence absolutely needed, I relinquished 
my purpose, at his own request, seconded by that of Mrs. Williams, just as I was going 
on board his canoe. Having cautioned Ratu Elijah not to visit Nawatha except well at- 
tended by armed men, I returned to be a check on a suspicious-looking body of Heathen, 
who had assembled at a short distance from the Mission-house. 

" On arriving at N^dama, Ratu Elijah received a cordial welcome from Ra George, 
and his uncle, Tui Mbua, who expressed pleasure at the prospect of putting an entire 
stop to hostilities. They went in company to Xawatha, and Ratu Elijah, suspecting no 
harm, went unarmed and ill-attended. Whilst waiting the return of a party sent into 
the fortress to propose terms of peace, they were fired upon from an ambuscade. The 
Chief, George, fell with his face towards his murderers : he received three bullets through 
his body, a four-pronged spear in his back, and a deep gash in his head from a battle- 
axe. A random shot struck a young Teacher in the forehead, and he fell down dead. 
Tui Mbua, it is believed, was accessory to this murderous plot ; he hoped by it to destroy 
Ratu Elijah, but killed his own nephew. Whilst a Heathen, Yerani had killed several of 
Tui Mbua's people ; Tui Mbua has long sought to avenge their blood, and, finding Elijah 
so entirely in his power, the temptation to revenge was stronger than he could resist. 
Ordinary precaution would have defeated the plot. On seeing his nephew fall, Tui Mbua 
fled, accompanied by twenty Ndama people, to a neighbouring village. Aided by a mul- 
titude of Heathen who live only to do mischief, they kept the Xdama district in a state 
of alarm for more than a month. The Christians, at my earnest request, avoided aggres- 
sive warfare, and only fought to defend the three forts which sheltered them and their 
families. The enemy often attacked them, with loss to themselves ; but not one Christian 
life was lost. These facts have made a deep impression on the minds of those who are 
recent converts to the Christian faith : with them they are so many evidences that the 
religion of Jesus Christ is true. 

" The loss of Christian property by fire is considerable. The Heathen have destroyed 
their yam and banana gardens, and burnt down four villages, in which we had two 
chapels, and three Native Teachers' houses. 

" The death of Ra George is not a loss to this Circuit only, but to the Mission at 
large. He was a sincere and zealous supporter of its interests. 

" Considering the protracted excitement of this district, it is surprising that so few 
of the new converts have relapsed into Heathenism, — perhaps not more than ten. 

" That one half of this large island has not been involved in this war, is attributable 
to God's blessing on our unwearied efforts to maintain peace. Mr. Calvert at Mbau, and 
we on Vanua Levu, have toiled hard to appease the powers that be. Mr. Calvert kindly 
visited this place, and Nandi too. He took an active part in our proceedings, and has 
our sincerest thanks, 

" Amidst the diflBculties that thicken around us, we struggle forward, and labour 
and hope for great things, I am delighted to observe an increasing desire for God's 
word throughout the Circuit. Nearly every member of the Church who can read is in 
possession of a copy of the New Testament, A month since, two young men came to 
me from a distance of sixty miles, to ask for some work to do, that they might obtain 
each a New Testament, Since then, I have had other two from the same place, on the 
same errand. It is my joy to supply them, 

*' I have just returned from spending a week in the Nandi Circuit, as directed by the 
District Meeting. The state of our people in Na Savu, (the Circuit town,) and in two or 
three of the adjacent villages, is satisfactory. Mr. Moore is diligent in discharging the 
duties of his calling, and finds his pleasure increase, as he increases his knowledge of the 
people, and of their language. He has had rough usages from the savages of Solevu 
Bay. The schools at Na Savu are in an excellent state. The infant school, as it is called, 
has girls in it sixteen and eighteen years old ; but all composing it were very attentive. 
I soon perceived that the leader amongst the boys was quite blind. In all exercises ol 



MBUA. 511 

the memory blind Shem was a sure guide ; and scarcely less certain in impromptu an- 
swers to questions on Old and New Testament history. It was not, however, until I had 
been in school some time, that I observed the girls also had a blind leader ; one in whom 
they put no little confidence. But Pauline was not so intelligent as Shem, nor so active. 
He took his part in all the evolutions through which the children were put ; but she, not 
sharing his confidence, sat during these. Shem is a very quick lad. He needs only to 
hear a hymn or psalm repeated twice or thrice, and he is ready to become the teacher of 
it to his bright-eyed class-mates. And the best of all is, the blind boy knows Jesus as 
his Saviour. On the day of my arrival, Mr. Moore returned from visiting "Wailevu and 
Na Ndundu. He found that most of the people there, who embraced the lotu last year, 
have given it up this. Hard words from Mbau, and the anger of their gods, shown in a 
failure of the yam crop, are the reasons they assign." 

The continuance of hostilities interfered with the progress of the 
Mission, although the evil was somewhat lessened by Mr. Williams 
prevailing upon Tui Mbua, the Chief of Mbua, to take no part in the 
Ndama war. The condition of the Christian settlement near the Mis- 
sion-house continued to improve. The people became very industrious, 
and at last accomplished the unprecedented exploit of building three 
canoes. By means of these, a better supply of provisions was insured, 
and the Missionary and Teachers were more easily conveyed from 
place to place. The good example thus set was not lost, and the first 
to follow it was the principal heathen Chief, who began to build a canoe 
for himself. 

On the 25th of September, Mr. Williams sent an encouraging school 
report to the General Secretaries. 

" The most cheering of recent events is the return to Xandi of our worthy brother 
Hazlewood, who, having accomplished the purpose of his late visit to the Colonies, is 
again at his post, pursuing, with renewed strength and other new advantages, his useful 
labours. During his absence from Fiji he has worked diligently for us, having materially 
advanced the translation department. His intercourse with civilized society and kind 
friends has in nowise lessened his love for the Fiji Mission, which, with those who labour 
on it, and those we strive to benefit, appears to be dearer than ever to him. Mr. and Mrs. 
Hazlewood interrupted our long solitude by a visit, which, in consequence of strong 
winds, was protracted to seventeen days, when they left us in our little schooner, the 
* Ngauna Yinaka.' 

" It is our custom to hold our school meetings when the * "Wesley' visits us ; but as 
that noble brig's visit to England will keep her from us some time to come, I held the 
Tiliva school-feast whilst Mr. Hazlewood was at this place. In quieter times we have 
more visitors ; but, on the whole, we have not had a pleasanter meeting. The male and 
female Testament classes read each a chapter ; a number of young men, and two young 
women, repeated each a chapter with great correctness ; some of the children also recited 
portions of Scripture and hymns ; the children in a body chanted the Ten Command- 
ments, the Second Psalm, and some of their school lessons, besides spelling, and answer- 
ing a few simple questions in geography. They then received a dress each from those 
kindly supplied by Mrs. Hoole, London, and by other kind friends in Lincolnshire and 
Yorkshire. 

" The older boys, to the number of twenty or over, presented hanks of sinnet, their 
own platting, and, excepting two or three, the first they had ever made. The Chiefs, 



512 FIJI AlO) THE FUIAH^S. 

and several aged men, sat as judges, and awarded six prizes to as many boys. Ther 
ten little girls offered their maiden plat-mats, that the females appointed might examine 
them : four of the girls were rewarded : two of the mats might have passed for the work 
of adults. 

" That which to my mind greatly augmented the interest of the meeting, was the 
presence of the heathen Chief, and several of his people, who observed with interest the 
several examinations, and assisted in deciding the merits of hanks of sinnet presented 
by the boys. Unhappily the Heathen generally avoid our ordinary services ; and, in 
consequence of their prejudices, it is not easy to find or frame a service where Christian 
and Heathen may meet together, to the satisfaction of both parties. In the present in- 
stance I believe this was effected. A few of the scholars have heathen parents, and in 
these were observed the strongest indications of pleasure at witnessing the performances 
of the children. A party of Heathen who came up just as the examination closed, 
strongly expressed their disappointment, and, but for a consideration of the length of 
time we had been together, I should have re-examined the children on two or three sub- 
jects, for the satisfaction of the late comers. They, however, were in time to partake of 
the good cheer provided by our people for the occasion. Is" either the visitors nor the 
visited lacked appetite, so that a pile of food was quickly disposed of. I afterwards 
heard that a leading man among the Heathen said, ' This school is good ; the children in 
it are wiser than we aged men ; they could answer the questions put to them about the 
Christian religion ; and the boys are taught to braid sinnet, which some of us who are 
grown grey cannot do : we see it is good, very good.' 

" With a little care on the part of myself and Mrs. "Williams, I hope we shall com- 
pletely stop the practice of smoking tobacco, formerly so common amongst the children : 
we have done much already towards this desirable object." 

During the Ndama war, one of the devoted Teachers who remained 
with the Christians died, and his colleague reported the event to Mr. 
Williams as follows : — 

"To Mr. Williams. 

" I WRITE, Sir, to you, the servant of God, to make known that 
Stephen Thevalala sleeps. Stephen went happily to sleep. He died at 
Na Nganga, as I was bringing him from Tavulomo to you, if happily 
there might be any medicine that would be useful in his case. ' But 
your care of me will not not avail,' said he ; ' I shall not reach the Mis- 
sionary ; but through Jesus Christ I shall reach heaven. Amen, 
amen.' My report of the happy death is ended. 

" Lasarus Ndrala." 

Mr. Williams gives a short sketch of this young man, which is a 
fair description of many who nobly and faithfully served God in 
preaching the Gospel in Fiji : — 

" Stephen Thevalala was born at Wakaya, a small island forty 
miles from Mbau, amidst the disquietude and slaughters of that people 
when struggling for the ascendancy. Most of his friends fell victims to 
the rapacity of Mbau. But for a quick eye and agile limbs, he had not 
lived to tell the tale of his escape. In one of the attacks made on his 



MBUA. 



513 



native village, while he was quite a youth, a powerful man aimed a 
blow with a club that was designed to number him with those already 
slain. This the youth avoided by darting between the warrior's legs ; 
when, instantly recovering an erect posture, he trusted his life to the 
fleetness of his heels, and happily escaped. 

" Stephen first came under my notice in 1841, on the island of 
Lakemba, and there became my servant. He was short and unusually 
dark ; but his features were regular, and indicative of a superior mind. 
He was an active, obliging, and obedient servant. His situation 
allowed him time for improvement. He learned to read well, and to 
write tolerably, and improved his stock of general knowledge. After 
being with me about three years, he left me to ^isit his friends, hoping 
to be owned of God in their conversion from Heathenism. His success 
did not equal his expectations ; but there was work for him to do ; and 
Mr. Hunt, who met with him, was so well pleased with his spirit, that 
he appointed him Teacher on an adjoining island, from which he came 
in 1848, to help me in the Mbua Circuit. 

" He laboured at Wairiki, until driven away by persecution. I then 
placed him at Tavulomo, amongst a remarkably trying people. He 
saw the difficulties of his post, and applied himself diligently to his 
work, in which he had a good degree of success. In 1849, the difficul- 
ties of his position were increased by the dangers of war ; and he might 
have claimed a removal, as his leg was much swollen from elephantiasis. 
He, however, kept at his Station, where he died. Doubtless his end 
was hastened by the hardships he endured. After lying ill some 
time, he decided upon trying what a visit to Tiliva would do for him. 
Previous to his removal, he called around him the chief men of the 
village, and informed them of his purpose, saying, ' My removal may not 
profit me. I may die ; and, if so, it is well ; only, do not let my death 
surprise you, or enfeeble your hearts. Consider my words to you : 
if I die, hold firmly your Christianity. Missionaries die in this work, 
which they engage in for our sakes ; their wives die ; their children 
die ; so why should we refuse to die in it 1 If I die in the work, do not 
think of it as a strange thing : hold fast your Christianity.' 

" He was carefully borne ; and rested for the night at the Super- 
intendent Teacher's house. The language of praise was ever on his 
lips. ' Praise ! praise God ! Thanks be to God ! Amen, amen ! ' 
repeated with much feeling, evidenced the peaceful state of his mind. 
After prayer, the senior Teacher asked him what subjects most occupied 
his attention. He replied : ' I think much of our people in their 
afflicted state : they suffer and are harassed, but I am getting near my 



514: FIJI Am) THE FIJIAKS. 

end.' After a pause, he said, ' I shall not reach our father at Tiliva ; I 
shall reach heaven first.' * That is well,' was the reply. ' Yes, it is 
well ; I shall enter heaven.' Lasarus asked, ^ Have you any friend there, 
through whose interest you expect to gain admittance ? ' ' No ; no 
human friend ; but Jesus is my Friend, and through Him I shall enter 
there.' In a short time he wept. To the question, ' Why do you weep 1 ' 
he replied, ' Not for myself, but for you ; I pity you ; you will continue 
in pain and trouble, and I go away to my rest. I leave you in the 
midst of war, to enter a heaven of peace.' ' Through whom, did you 
say 1 ' ' Through Jesus ; in me there is nothing to merit heaven. I 
am a sinner, saved for the sake of Jesus. I trust in His sacrifice.' 
After prayer, to the petitions of which he responded with fervour, he 
said, ' Lasarus, you know St. Paul says, " There remaineth therefore a 
rest to the people of God : " and I am getting near that rest ; yes, to- 
day, Lasarus ; I shall reach heaven to-day \ ' Wishing to be raised, 
one placed his hand under his head. The afflicted man said, ' Now I 
die,' and passed to his rest." 

Mr. Williams having suffered very materially in his health while 
working alone for nearly five years, and being unequal to the increased 
demands for labour in his extensive Circuit, Mr. Moore was appointed 
as his colleague in June, 1852. A temporary house was erected for 
the second Missionary on the Mbua side of the river, in order that his 
labours might be brought to bear more fully upon the heathen Chief 
and his people. Mr. Moore reports the commencement of his efforts, 
in a letter dated September 17th, 1852 : — 

" \Ye are now settled at Mbua, and are as comfortable as we could expect to be in a 
Jieathen town, and under such unsettled circumstances. Two or three have lotued since we 
came to this Circuit, and others would but for their relatives who oppose them. The 
Chief is very kind, and wishes to lotu. He got his people together a few days since to 
talk matters over as to their lotuing ; but the old men opposed him, and said, if he 
wished to lotu, he might do so, but they would then leave him, and go to some other 
heathen place ; so he has concluded not to lotu for the present, but will allow his people 
to rule Mm. The unsettled circumstances referred to above are, the uncertainty of our 
staying at Mbua, which of course prevents us from going to any expense in building, so 
that we are not so comfortable as we might make ourselves, did we expect to stay. As 
brother "Williams is likely soon to leave, I see no probability of two Missionaries being 
in this Circuit, when we have such loud calls from other places. In case of there only 
being one, he will have to reside at Tiliva, and Mbua would have to remain without a 
Missionary. 

" The Xdama war is still going on, and things look very dark. The Heathen seem 
determined to blot out the Christians from the earth. Three of the Xdama people have 
been killed since we came to Mbua. They were carried about for some days, and then 
eaten. I have just returned from spending a Sabbath with them. I found the poor 
creatures shut up within their fortification, from which they dare not go out but at the 
risk of their lives, some of the enemy being almost constantly on the watch. I spent 



MBTJA. 



515 



one night with them, and preached to them very early on the following morning. I was 
deeply affected at their condition ; for they could not sit comfortably to listen to the 
word, but were obliged at times to go out and see whether the enemy were about ; for 
they are generally annoyed on the Sabbath. After preaching at Xa Nganga, the people 
conducted me to Xa Sau, all being armed, where I preached to a great number of Heathen 
and Christians ; and then passed on to Tavulomo, and preached to a great number in the 
open air. The Heathen listened very attentively, and several promised to lotu. At this 
last place they had just been called to mourn the death of their Teacher. He was a good 
man, and died well. Xo doubt his death had been hastened by his troubles : for, in all 
these three places, they have but little to eat, and very little rest. The Tavulomo people 
begged for another Teacher, but we cannot get another to go at present. I gave the peo- 
ple our usual advice, not to love war, — only to stand on the defensive, — and by all means 
to try and bring about a peace. 

" A few days after my return from Ndama, I went to see the enemy at their towns, 
to talk to them on the all-important matters of eternity, and also to know their mind 
about the war. I found the old Chief at home, at Naruai ; he received me kindly, or- 
dered some food to be prepared, and we sat down to converse. The old man said that 
matters had gone so far that the war could not be stopped ; so many towns were now 
engaged that he could not interfere ; and that the only thing the Ndama people could do, 
in order to save their lives, was to leave Ndama, and flee to Mbua and Tiliva, By this 
means Ndama would be left empty ; he would then go in and take possession ; and, after 
some time, they might return and settle in their own land. For my own part, I believe, 
under present circumstances, this would be the best ; but it is a very difficult matter for 
us to advise in, as the Ndama people fear, should they leave Ndama and go to Tiliva or 
Mbua, the He.^then would only make slaves of them : and they choose death rather than 
submit to that 

" After spending tliree or four hours with the old Chief, Mbuli i Tavulomo, I wished 
him to take me to fvo other towns in his dominions. I reached the first, Nambuna, about 
nine o'clock in the evening, delivered my report, telling them of Jesus and His great 
love to a lost world, to which they listened with deep attention, and said, as soon as the 
Ndama war was over, they would lotu. Being fatigued, I asked for a place to sleep ; and 
was shown a house with scarcely any grass on the floor, and only an old torn mat, I 
was rather surprised at this ; for the natives generally find us a clean mat. I inquired 
how it was that they were so poor in mats, and soon learned the cause. The day before, 
a dead body had been brought to them from Nawatha, (the body of a Ndama woman,) 
which had been eaten in their town ; and, when the Nawatha people returned, they took 
with them every mat they could find. The Fijian custom is, when a body is brought to 
a town, the parties are allowed to go and take anything they can lay their hands on. I 
warned them of their sins, spent a sleepless night among them, got them together very 
early in the morning, and read the first chapter of Romans, making a few remarks on it, 
and left to visit Nawaile. At this place I found a few who had professed Christianity, 
but had gone back during the war. Having made arrangement for Mr. Hazlewood to 
send one of the horses from Nandi, after waiting a few hours it came, on which I mount- 
ed, and found it much more comfortable than walking, and by night made my way back 
to Mbua. I have visited several other towns since I came to Mbua, and find the work 
steadily going on. I find abundance of work, a wide field of labour, and spend as much 
of my time as possible in the school." 

Greatly to the disappointment of the Missionaries, it was found that 
Tiii Mbua was acting a double part, and that, while he professed to keep 
the compact to remain neutral, which he had made with his Christian 
brother at Tiliva, he was actually helping the heathen party in the 



516 FIJI AND THE FIJIANS. 

Ndama war. Intelligence of this, and of ^Ir. Moore's dangerous posi 
tion at Mbua, reached Viwa, while Sir Everard Home was in Fiji. 
Mr. Calvert hastened to him, and told him the facts of the case, which 
induced Sir Everard at once to visit Mbua in the " Calliope," taking 
with him Elijah Verani, and an ambassador from Thakombau. He 
arrived on the 21st of October, and remained on shore all day. The 
visit was most opportune, as the Mbua Heathens had been out the day 
before his arrival, and had killed one person at Ndama. Tlie Mbua 
Chief was disposed to regard with favour the intervention of the British 
naval officer, and messengers were sent out to call together the principals 
in the war, to hold a conference on board the " Calliope." The assembly 
met, and listened attentively to a long and earnest address from Sir 
Everard, who entreated them to live peaceably and industriously, and 
pointed out the advantages of Christianity, which he warmly urged 
them to embrace. So good an effect was produced, that the next day 
another meeting of the Chiefs and others was held on shore, when peace 
was made and confirmed. This was an immense relief to the Mission- 
aries, and, on February 19th, 1853, Mr. Williams ^vi-ites : "The visit 
of the ship of war put a check on the demon of war, who had re-com- 
menced his work of desolation in the Ndama district. Steps were then 
taken which have materially facilitated the subsequent operations of the 
native Chiefs, and given to them a solidity they otherwise would not 
have had. At a general meeting of the parties most interested, held in 
January, I was glad to observe these facts were recognised and gratefully 
acknowledged. Up to the above date, the peace of the district was 
problematical ; since then, we have regarded it as settled. We have 
not been slow to improve the change. Under the favouring smile of 
peace, we have set in order our deranged operations. The Teachers 
have been rejoined by their wives ; and the place of Stephen has been 
supplied by a native of Ono, who is much liked. On the whole, we 
have more than ordinary cause for joy, that our circumstances, at the 
close of this protracted war, are so favourable. The remarks of the 
Heathen rebuke the littleness of our faith ; for they speak of the 
triumph of Christianity as being most certain. Mr. Moore's situation 
has been a trying one ; and his removal from the kind Christians of 
Nandi, to the rude Heathen of Mbua, causes the conduct of the latter 
to appear worse than, under ordinary circumstances, it would seem. 
The enemy took alarm at so aggressive a step as that of placing a Mis- 
sionary of the all-subduing Cross at Mbua, and became enraged. 

" The Fishermen in Fiji have a bad character. About us they 
certainly surpass their neighbours in superstition and ill-feeling. The 



METJA. 517 

other week, they set their nets without offering to their god, and returned 
without a turtle. They then propitiated their god, went again to the 
sea, and returned with a turtle ; thus they did four or .five days in 
succession ; and this they deemed decisive proof of the power of their 
god. Two nights ago, I urged the supreme right of Jehovah, before the 
head Fisherman and the priest. They were much excited, and the Chief 
said, ' Our gods give us turtle ; but we do not know that Jehovah gives 
us anything.' Next day the Christian Fishermen set their nets, and 
caught three turtles, which they quietly presented to the Christian Chief, 
who at once sent two of them to his heathen brother. The arguments 
of all the divines in the world would not convince, or silence, the Heathen 
so effectually as this occurrence. 

" I have often had cause to be thankful that a second Missionary was 
placed on this Circuit. Had I been left alone, the work must have been 
left undone, or I must have sunk under its exhausting demands." 

The toil to which Mr. Williams here refers, soon after began to tell 
upon him, and brought him into such a weak state as to render his 
removal necessary. He therefore took farewell of the affectionate 
people, who were very grateful for the good they had received from 
him. He had been the means of leading many out of the hard bondage 
of their superstition " into the glorious liberty of the children of God ; " 
while more commodious houses, and busy scenes of industry, bore 
witness to the care with which the Missionary had watched over all the 
welfare of his flock. Mr. Williams, afler thirteen years' service in Fiji, 
in three of its Circuits, left in July, 1853, for the Colonies, where, in 
connexion with the Australian Conference, he has since had the charge 
of important Circuits. 

Mr. Moore was thus left alone, and writes : — 

" Jiine, 1853. — I enter upon my work with much fear and trembling, — feeling the 
responsibility of my position. This is a crisis ; which my Superintendent felt. Here 
are a number of young men, (to whom Mr. Williams had paid special attention,) who 
have arrived at the age when they must be decided. It is impossible for them to remain 
neutral. Since the war has ceased, we have not had to mourn over dead todies, but we 
have over dead souls. Some who stood firm in the time of persecution, have in this time 
of peace made shipwreck of faith, and gone back to Heathenism; and we fear that the 
constant intercourse which now exists between the Christians and Heathen will be more 
likely to end in Tiarmio the professing Christians than in good to the Heathen. Of course 
we shall not sit down ; but shall set our shoulders to the wheels, and look to the All- 
sufficient for help, relying on the promise, * Lo ! I am with you always.' Thank God, 
we have felt the truth of this and many other promises during this year of trial ; and the 
review of the past shall encourage us still to trust for future help in time of need. 

" My acquaintance with the people in this Circuit, and with the state of the work, 
calls forth ' mingled feelings ' of gratitude to God for the triumphs of the Cross among 
such a people, and mourning over those who wilfully reject the light. The Mbua Cbief 
is a sensible man. He seems to have no trust in his gods. Like the young man in the 



518 FIJI AND THE FIJIAl^rS. 

Gospel, he has many good qualities, but he fears lest, by embracing religion, some of his 
people should leave him, and he should thereby lose some of his little riches. Lately his 
old men wished him to make an oflFering to their god, and pray for rain. His answer to 
them was, * When it rains all over Fiji, and not at Mbua, then the oflering shall be made 
to the god. Jehovah only can give rain ! ' The light is breaking in upon the darkness ; 
and the day will follow. 

" October. — This is a sifting time for our churches in Fiji, and a time for mourning. 
The Heathens are raging and the people imagining many vain things, since Elijah 
Yerani, with two of his brothers and a Teacher, has been murdered. His death is felt 
very much through all this part of Fiji, and many who became Christian through his 
influence are now ' ready to halt,' and others, as at the death of Stephen, are ready to 
flee ; but we, while we mourn the death of Stephen, remember that He who sits in the 
heavens shall laugh at the seeming triumph of His enemies ; and, although He may 
permit Stephen to be taken, can lay His mighty hand on some Saul, and raise him up to 
spread the glory of His name. 

** In this Circuit, of those in the Church a few are living nearer to God, while the 
greater number need converting. I have had to expel several of the young men from 
Class, and put them in instruction classes. These youths have been led astray by a 
heathen custom, against which they had been warned, but did not resist the temptation. 
As they had been warned not to mingle with the Heathen in these practices, I felt it a 
duty to take a stand against such inconsistency, and enforce more distinction between 
the Church and the world. The Heathen will rejoice, as some have joined them ; but 
our strength does not consist in numbers ; and we think it best to * keep our rules, and 
not mend them.' 

" Thus, we have trials from the Heathen, and trials in the Church ; but still we have 
one consolation : Truth is gradually icinning its way : some of our members are more 
devoted to God : a few have turned from Heathenism, among whom is the sister of the 
Mbua Chief, who was a determined hater of Christianity. And we have free intercourse 
among the Heathen. 

"Enoch Latui — one of our best Tongan Teachers, who was taken to Rotuma by the 
Rev. John Waterhouse — lately died. He has been ill for several years, and has been 
laid aside for the last year. He suffered much from a severe pain in the back, supposed 
to have been caused by a blow which he received, while engaged in prayer, from a 
drunken Rotuman. He was an example of piety while he was able to get about ; and an 
example of patience while conflned to his bed. He died in peace. He was a spiritual 
child of the Rev. John Thomas. for such spiritual children as Enoch Latui ! I do not 
expect soon to meet his equal. that my last end may be like his ! " 

111 August, 1854, Mr. Moore was removed to re-occupy the Eewa 
Station ; and the Rev. John ^lalvern was placed in charge. While he 
took care to do with his might whatsoever his hand found to do, in 
every department of Mission work, Mr. Malvern was specially mindful 
here also of the school department ; and he soon had erected a very 
neat school-house, part of which is shown in the right-hand side of the 
frontispiece. On the 27th of May, 1856, he wrote as follows to the 
General Secretaries : — 

" The handsome present of clothing from our Cheltenham friends has come safely to 
hand ; for which we are very thankful. They will be a great help to our wives, and a 
blessing to these people, who are so much in need of such things. 

" I am sorry to inform you that my health during the last six months has failed. The 
heat of this Station has overpowered me. My general debility has been so great, that I 



MBTJA. 519 

have scarcely been able to attend to my work. My family, also, has been much aflflicted. 
We have felt it very trying to be alone. My determination is not to leave Fiji at present, 
if possible ; but I question the prudence of my remaining, unless I gain more strength. 

" But m the midst of our trials, we rejoice to say, that the work of the Lord prospers. 
The Gospel is makifig rapid progress in this Circuit, as well as in other parts of the Dis- 
trict. We have now forty-three Christian towns in this department of the Fijian field. 
Two years ago we could only report six hundred attendants on public worship ; last 
year we reported one thousand. At the present time we have two thousand who bow 
the knee to the Saviour, and attend the preaching of God's word, when it can be minis- 
tered to them ; but as there are at least twenty more towns than can be supplied with 
Teachers, they cannot have regular religious instruction, and some are several weeks to- 
gether without hearing of the way that leadeth unto life. The harvest has far outstripped 
the labourers. Our native resources are exhausted : we have no Teacher to send to 
hundreds, who wonder why they cannot have some one to direct them in the way to 
heaven. We are glad to hear that more Missionaries are on their way to Fiji. We shall 
hail them with great pleasure. The time to favour Fiji is now ; and ought she not to be 
favoured ? Has this not proved to be a soil worthy of cultivation ? And there is every 
prospect that it will more than ever remunerate our toil, if it continues to be well at- 
tended to. A very pleasing and encouraging consideration with regard to the greater 
part of those who have embraced Christianity is, that they have done so with thank- 
fulness ; they receive the word with joy, and no doubt very many will be the subjects 
of its saving power. Several of our members who have died since we wrote our last 
report, have left an undoubted testimony behind them that they are gone to be with Jesus. 

" We held our Missionary Meeting on Wednesday last. The speaking part was 
performed in the forenoon, when the Chief, Hezekiah, (one of our best Native Preachers,) 
three of the Teachers, and Jethro, (a Manilla man, and old Local Preacher and convert 
from Popery,) delivered some very effective speeches. In the afternoon we made the 
collection. About one thousand Christians were present. They were highly pleased, 
and very cheerfully contributed as they could to the cause of God. The collecting plate 
was an area of the Mission-yard. Each town, arrayed in their best, marched slowly and 
stately towards it, chanting a Psalm, or another portion of God's word, or a hymn of 
their Teacher's composing ; bearing along in their hands or upon their shoulders their 
intended offering. Both the Mbua Chiefs were present, and by their own example 
taught their people to sacrifice to Jehovah and not to Baal. The scene was imposing 
and affecting, and highly gratifying to all. We have no doubt that it will prove a 
means of good to these people. Thirty persons have since embraced Christianity, and 
it is supposed they have done so through the influence of the Missionary Meeting. The 
collection from the natives contained 332 mats, 470 large yams, 73 gallons of cocoa-nut 
oil, three pounds of tortoise-shell, 3 small rolls of sinnet, 10 pieces sandal-wood, and 
some clubs and spears, — smallest value, £12. 55. ; being three or four pounds above the 
amount of last year. In addition to this collection, the quarterly contributions of the 
members and others have about equalled the quarterly payment of the Teachers." 

In August, 1855, Tui Mbua, who had long been undecided, openly 
professed Christianity, and his example was soon followed by several 
Chiefs and many of his people. Tui Mbua at once became very friendly 
with his brother Hezekiah, the Christian Chief of Tiliva, and their 
united efforts in favour of the lotu were successful. Mr. Malvern, after 
telling of several of the members who had lately died very happy in 
Christ, writes : " In most of the old Stations of this Circuit, there has 
been a considerable increase, and seven new ones have been added. 



520 FIJI AOT) THE FIJIA^^S. 

The Christian Chief Hezekiah is still in earnest about his soul, and 
devoted to his Master's cause. He and the Society at Tiliva, assisted 
by the resident Tongans, have built a neat and commodious school-room 
free of expense. It is used for the children's school, and for the instruc- 
tion of the Teachers and young men who promise to be useful in the 
work. In May, we opened a small, but very substantial, chapel at 
Ndalomo. Several more are needed throughout the Circuit ; and we 
hope soon to see them standing trophies of the Cross, and as bulwarks 
against the enemy of souls. In this section of the Fijian field, there is 
the prospect of the harvest soon becoming great. The glory of all our 
successes we thankfully ascribe to Him who alone giveth the increase. 
We lament that we have. so few qualified labourers to send into the 

harvest That such agents may be provided, we are sensible that 

much and incessant labour will be required from the ^lissionary, as 
well as the instruction of the Divine Teacher. In this momentous duty 
we trust we shall be found faithful. We are pleased to find a growing 
inquiry after books, and we hope soon to see that we are not labouring 
in vain in the school department of our work. At present the greater 
part of those under instruction are in the alphabet and spelling classes ; 
but we have great encouragement, from the fact that several young men, 
taught by our predecessors, have this year been blessed of God, and 
have been found eligible to be sent to read God's word, and to attempt 
to preach the glad tidings of salvation to their fellow-men." 

Once more the care of this Station passed into fresh hands, in 
consequence of the rapidly failing strength of ]\fr. Malvern, which 
made his removal to a more healthy Station immediately necessary. 
The Rev. W. Wilson now took charge of the Mbua Circuit, and in 
October, 1856, writes : — 

" The return of the ' John Wesley ' to Fiji, after she has done the Tonga work, has 
given me the opportunity of looking round a considerable part of my new Circuit, and of 
meeting the greater number of the Classes to renew their quarterly tickets. With the work 
of God in this Circuit I am delighted. The Local Preachers are zealous and pious, the 
members appear sincere, and some of them are clear and sound in their experience. At 
Kdama, a place which has suffered much for religion, we have a flourishing cause ; the 
chapel is too small for the congregation, the Classes are in a spiritual condition, and this 
quarter they have contributed in mats, cocoa-nuts, and oil, what has paid their Teacher, 
and nearly the quarterage of two others. The people are now beginning to contribute 
with cheerfulness, and to an amount which has paid their Teachers this quarter. In this 
we greatly rejoice, because it shows they value religion, and it will also save the funds 
of the Society. 

" Since I began this letter, a Local Preacher who volunteered to go to a great dis- 
tance, to a heathen population, and who even left his wife and children behind him, has 
returned with a Chief. They report that twenty-five have embraced Christianity, that 
many are waiting until the Missionary can go, and then they will become Christian. The 



MBFA. 621 

Chief waited on me this morning, and brought a head of turtle-shell as his lote, and 
made a speech on behalf of himself and the head Chief, which was in effect that they wished 
a Missionary to go and live with them, and then all in Mouta would become Christians. 
This is the call from every quarter. God has given us favour in the sight of the people ; 
and in no place in the whole world could money be spent more for the benefit of the 
human race, nor Missionaries labour in a field where they could bring a larger revenue 
of glory to God, than in Fiji at this day. The work is marvellous and overwhelming. 
Surely Christians in England who have loved Fiji so long, and have^iven so much, will 
do yet more, and make an effort to send a reinforcement of Missionaries, seeing that their 
Lord has honoured them so highly by giving such success to their efforts. It fills our 
hearts with gratitude, and tears of joy swim in our eyes, while we see what God hath 
wrought. Every day schools are conducted in temples, once heathen, into which if a 
woman or a little girl had entered a short time ago, they would have been laid bleeding 
victims on the threshold ; we walk over ovens in which men were regularly cooked, but 
they are filled up, and yams are growing around them ; we pass by houses in which 
human beings were eaten, but now we hear the voice of praise and prayer ; we visit the 
sick, and we hear them say that they are passing away to be with Jesus. 

" The Teachers and many of the people are making earnest and frequent inquiries 
when they will receive the whole Bible, and are rejoiced when informed that at no dis- 
tant period it will be in their possession. "We trust that the Rev. J. Calvert and the 
Editorial Superintendent of the British and Foreign Bible Society will be strengthened to 
accomplish their great work, and that they, with all who help, will be very abundantly 
blessed in their labour of love." 

" December. — To-day a canoe has arrived from Somosomo, with a 
Tongan on board, who reports that more to^iis have lotued in that 
island than all the men in Nasavu could supply, if they were all 
Teachers. In some places the natives have built chapels with pulpits; 
but there is no Missionary to occupy them, or to proclaim salvation to 
the crowds who are desirous of fleeing from the wrath to come. The 
tears trembled in the eyes of the man who brought these tidings, as he 
told us that the people at Koroivonu assembled m great numbers on 
the Sabbath after their chapel had been completed, filling the chapel, 
and standing under the shadow of some bread-fruit trees in front, 
waiting to hear a sermon ; but there was no Preacher. This is not a 
solitary case at this time in these islands ; and there is no remedy, 
unless you send us help. 

" We are training Teachers as fast as we can, but cannot fit them 
for the work in sufficient numbers for the demand. The work is 
spreading in Ovalau : in Mbau and Rewa, also, it grows ; and in the 
latter place a truly spiritual work has commenced among those who 
were merely nominal professors. At Nandronga, Mr. Moore reports 
that a remarkable revival has broken out ; and he is, as you may 
suppose, full of joy because of the marvellous doings of his Omnipotent 
Lord. A canoe from Na Viti Levu and Rakiraki lately brought an 
urgent request for help to the towns in that quarter, along with the 
painful intelligence that Moses, our only Teacher in all that populous 



622 FIJI AXD THE FIJIANS. 

district, was dying of dysentery. Mr. Malvern's infirm state of health 
renders it impossible that he should pay them even an annual visit. 
On all that part of the coast the people desire the Gospel ; fields ready 
for cultivation spread before us on all sides, and, had we labourers, 
we might enter them at any hour with the most glorious prospects of 
success. Nothing but imperious necessity can excuse our not helping 
them instantly. 

" Wangka Levu was here at a solevu [feast] since I came to this 
place, and his people brought the body of a dead man after him, for 
his food during his stay ; but the wind being contrary, they had to 
put in at Nananu, where they found their Chief weather-bound, and 
they there cooked and devoured the body. 

" In this Circuit the work of the Lord is spreading with a rapidity 
and power truly astonishing. Many to^vns, both on the coast and in 
the interior, have recently lotued, and the inliabitants of some of them 
manifest much zeal on behalf of that cause which is stirring Fiji to its 
foundations. I may mention, in particular, Nawatha, a town of bad 
fame formerly, in which Elijah and many of the Yiwa people had a 
narrow escape from being murdered. I paid them a visit a short time 
ago, and, no house being large enough to hold the congregation, I 
conducted the service in the open air. Tlieir Chief remained with me 
till near midnight, hearing of Clirist and things Divine ; while his 
piercing black eyes, which were rivetted on me, spoke a language not 
difficult to be understood. Since my return, the people have com- 
menced building a chapel, and have been occupied in di'agging posts 
of great size to the site. 

" I am preparing to sail for Mouta and Yasawas, and hope to find 
Heathenism all but extinct in both places. Tlie people some time 
ago sent to Mbua for Teachers, and also to know the mind of the 
Chiefs on the subject of the new religion : the message sent back was, 
that they were all to lotu. The Chief of Mouta has brought three 
pounds of turtle-shell, as his tatau, or offering for a Missionary. In 
every place the cry is, ' Give us Teachers, books, dresses, and Mis- 
sionaries.' Guns, hatchets, powder, etc., are now at a great discount. 
Another thing you will be pleased to hear is, the people who have 
Teachers are subscribing liberally to support them. In this Circuit, 
after paying the Teachers and other agents, I shall have got something 
in hand. Men who were Heathens only a few weeks ago, give cheer- 
fully for the support of the cause of God, when the duty is scripturally 
placed before them. 

" The work in Fiji is great and glorious, and I am thankful to the 



MBUA. 523 

Guide of my youth for directing my feet hither. Along with numerous 
trials to which our faith and patience are subjected, we have always 
this consolation, that we are of some use every day of our lives. I am 
afraid some young men at home think that, if they were to come to Fiji, 
their talents and gifts would be buried or thrown away. I invite the 
most gifted to come and try : and I venture to predict, that though 
they possess the strength of Samson, the meekness of Moses, the 
earnestness of Peter, the love of John, and the zeal of Paul, they will 
find ample scope for the exercise of them all. Men who are burning 
and shining lights, and who possess the passive grace in the largest 
measure, are specially wanted here. The Romish Priests have got a 
new and a very fine schooner built, for cruising among the islands. This 
is another reason why we should have help, and that without delay. 
Our Missionary band is now sadly reduced, and we are threatened 
with a still further reduction in the spring : so that, to save the two 
or three men who are physically strong, you must send relief, and 
that soon." 

" January, 1857. — ^The work of God in Fiji is great, and it spreads 
with a rapidity which bids defiance to our utmost efforts to meet its 
wants, or to keep pace with its claims. If each of the Missionaries 
now in the field possessed the zeal of St. Paul, with his various gifts 
and powerful talents, there is in these islands more than ample room 
for their full development. 

" There are thousands who are just emerging from the dark valley 
and shadow of death, having renounced Heathenism and made a 
profession of Christianity, whose minds require to be further enlight- 
ened. There are multitudes of children, wild as the ass's colt, who 
need to be instructed, and who are not unwilling to be taught. The 
Teachers we have require to be taught, warned, encouraged. I have 
upwards of thirty of them in training ; but it would more than fill my 
sheet, were I to detail either what has been done or what remains to 
be done. Allow me, therefore, to ask you to join us in giving glory to 
God for the success already vouchsafed, and to pray that He would 
continue to help the feeble instruments now employed, until their 
ranks are reinforced and a thorough change is effected. The work is 
the Lord's, and our hope is that, somehow or other. He will provide 
for its establishment and perpetuation. 

" I have not done much in tracing out the works of the Lord in 

conchology, botany, and natural history. The ' pearl of great price,' 

and the * plant of renown,' require my constant study. I have just 

returned from a distant part of this island, and the scenes through 

34 



624 FIJI AlO) THE FIJIAl^S. 

which I passed often evoked the exclamation, ' Great and marvellous 
are Thy works, Lord God Almighty.' They comprised high mountains 
and little hills, a large and placid river, with murmuring rivulets, 
sweeping valleys, deep ravines, richly wooded slopes, mangrove 
swamps, and numerous islets studding the shore. At one place, after 
marrying seven couples, baptizing thirty-three children and adults, 
meeting as many in Classes, and preaching, I ascended a hill, down 
which there ran a beautiftil stream, which the natives had ingeniously 
diverted from its present channel to irrigate their iaro gardens, which 
were laid out in terraces along the sunny slopes. On the summit of 
the hill I foimd many beautiftil shrubs, and among the number was a 
Gardinea, most of the plants being nearly as well formed as if they 
had been reared in Kew, under the eye of Sir William Hooker. The 
dark shining green leaves of this plant, and its snowy white flowers, 
were as beautiful to the eye as its odour was pleasant to the smell. 
The circumference of a single flower was larger than a crown-piece. 
Flocks of paroquets flew over our heads, and tiny humming-birds 
flitted from flower to flower, sucking nectar from crops of nature's 
forming. Warned by the fast-gathering shades of evening, as the sun 
bathed his glory in the ocean wave, we descended, and in the valley 
had ample demonstration of the fecundity of nature in another and less 
desirable form. The mosquitoes, almost as numerous as the flies in 
Egypt, surrounded and assaulted us on all sides, compelling us to seek 
shelter within the ample folds of a curtain, under which we slept for 
the night, our only disturbance being from a fat Fijian, who uncere- 
moniously crept under our curtain, to secure himself fi-om the mosqui- 
toes, and who proved a far less agreeable companion than the sweet- 
scented Gar din ea." 

" July. — We have just finished our District Meeting, and I am 
happy to inform you that we are re-appointed to the Mbua Circuit, 
where we hope to spend a very holy, happy, laborious, and useful year. 
During the last ten months we have had the felicity of seeing 1,167 
turn from Heathenism in this Circuit alone ; and but for some serious 
local difficulties, arising from the opposition of hostile heathen Chiefs, 
I doubt not but we should have had to rejoice over twice as many. 
Throughout Fiji nearly 15,000 converts have been added during the 
past year ; there are 2,677 on trial for church-membership ; the total 
number of attendants on public worship is 54,281, and the scholars 
of both Fexes amount to 20,185. 'This is the Lord's doing, and it is 
marvellous in our eyes.' To Him we humbly and joyfully ascribe the 
undivided glory. Heathenism in Fiji is shaken to its centre ; and 



MBUA. 525 

Satan is cast down to the ground as lightning. Those who still remain 
Heathen have a deep conviction that they will one day be overcome 
by the power of Christianity, and already they confess its truth. One 
thing we greatly require in Fiji, and that is more labourers. The 
Rev. J. Waterhouse, one of our most efficient Missionaries, leaves us 
this year. Mr. Malvern can only do half work. Mr. Moore, with 
his 22,000 converts, is nearly laid aside, through organic disease, 
brought on by excessive toil. There are at present only four able men 
who can speak the language ; and what are these among 54,281 earnest 
hearers, to say nothing of the multitude who yet abide in darkness ? 
In addition to Fiji, we have got the important island of Rotuma to 
look after, the inhabitants of which speak another language ; and up 
to the present they have no books. The Chairman has gone to visit 
this island, with the view of making arrangements for the translation 
of a portion of the Scriptures, by the aid of a Native Agent who knows 
both Rotuman and Fijian. A Missionary is absolutely required for 
this island, and he should be one who has a good knowledge of lan- 
guages. Surely the Home Committee, and the friends of the Heathen 
whom they represent, will not deny us another supply of men who 
have been to the Institution, when the Lord is evidently giving us all 
Fiji as the fruit of our sacrifice and toil. Australia is willing to do 
what she can, and has sent us two very suitable men this year, but she 
wants men to meet her own necessities; and unless we are to be 
once more recruited from home, I fear the consequences. The best 
men that can be selected are required for this sphere of labour. 
Difficulties connected with a strange language, planting Churches 
where Satan has his seat, and training Teachers and Native Assistants 
out of such material, require more of all that is strong and wise and 
good than preaching in our mother tongue, and watching over estab- 
lished Societies. We shall rejoice if Australia get Missionaries by the 
score; but Fiji must have seven or eight, or many souls will be lost; 
for if we cannot feed and fold the people who seek our help and pas- 
toral oversight, what can be expected but that there vsdll be a relapse to 
Heathenism. And then truly their last state would be worse than 
their first. But I have good hope that Fiji will not be forgotten either 
by the Churches at home, or by the Church in the Colonies : but that 
God, who has done such great things for us, will, in this the day of 
His power, make His people willing to help us in our time of 
need. 

" During the past year the subscriptions of the people in kind, in 
this Circuit, paid for all the native agency, and but for war we should 



526 FIJI AND THE FIJIAKS. 

have been able to contribute to the Society at least £20. I constantly 
teach the people to show their gratitude to Christ and His Church by 
giving of their substance ; and, as far as my observation extends, this 
contributes to check their selfishness, to awaken generosity, to give 
solidity to their religious character, and to heighten Christianity in their 
esteem. 

" August 5th. — Our troubles in Fiji increase ; yet we are strangely 
made joyful and prosperous in our work. On the first of this month 
the highest Chief in this neighbourhood was treacherously murdered in 
his own house, together with a young man, a Local Preacher, who was 
more valuable to us than any other man in Fiji, in sailing, and aiding in 

our printing establishment We pray for the ' powers that be ; ' and 

endeavour, in all scriptural ways, to secure peace. The lawless, and 
such as delight in war, hate us on this account ; but we have the happi- 
ness of seeing the peaceable Chiefs growing in wisdom, miited to one 
another, and disposed to exercise forbearance towards their enemies. It 
is indeed apparent to friend and foe, that ' Jacob's God is still on our 
side : ' and we know that while we make His word our rule, and His 
glory our aim, we shall be blessed in our deed, and shall see His work 
prosper. Even the sad event over which we now mourn will be sancti- 
fied for good. Ratu Benjamin, the murdered Chief, was once a good 
man, and a great help to the Missionary at Nandi ; but since we came 
to Fiji, he was seduced into Heathenism, lefl the Christians at Nandi to 
their fate, and became ' sensual, not having the Spirit.' Latterly he has 
been veering agam towards Christianity and the peace party ; but he 
showed none of the power of godliness. Since his death transpired, all 
the natives are saying it is retribution, and what all backsliders may 
expect, seeing God did not spare so great a Chief. We fear this murder 
may lead Thakombau into war ; for it is generally considered only as 
another step towards the taking away his own life. He has sent to 
Tonga, but the purport of the message is not known. We have confi- 
dence that jboth he and King George will temper justice with mercy. 
They have received more provocation than civilized nations would have 
endured ; but they wish to do the thing that is right in the sight of 
God. 

" 12th. — This has been a festival day, and I am unwilling to let it 
close without jotting down some of its enjoyments, that you may rejoice 
with us. A School Anniversary and Missionary Meeting in Fiji ! 
Thank God, such scenes are not now of unfrequent occurrence. Notice 
of the intended gathering had been sent out to the Teachers of the differ- 
ent towns about ten days ago ; and towards sunset on Tuesday the 



MBITA. 



52Y 



schools from the more distant places began to arrive in canoes, and from 
the nearer towns by land. When night fell, Mr. Crawford, our new 
Missionary, exhibited his magic-lantern views ; but as the children were 
all on a dead level, many of them could not see ; and, to prevent confu- 
sion, the amusement was suspended. Next morning the several schools 
passed in review before the Missionaries and Chiefs, to an enclosure in 
the open air, no building being large enough to hold them. What fol- 
lowed was rather a rehearsal than an examination. Hymns were sung, 
passages of Scripture were chanted, catechisms were repeated, etc. 
Some of the elder lads were extravagant in their gesticulations, and 
rather ridiculous in their dress ; but time and pains will correct all this, 
and supplant the ' bodily exercise,' which * profiteth little,' by something 
more valuable. There were fully five hundred children present beside 
the adult on-lookers ; and they contributed that day about sixty gallons 
of oil. At the close of the exercises the assembly was addressed by 
myself and Paula Vea. It was nearly four hours before all was over, 
but the children behaved very well. O, it was an interesting sight ! 
This time last year, man}' of these children were Heathens ; now they 
are under the influence of the Bible and Christian teaching. May this 
lovely and interesting seed-plot return an hundred-fold ! 

" We had a very interesting chapel-opening service a month ago at 
Nawatha, a town in this Circuit, which has only lately cast off Heathenism. 
They have built a handsome chapel, ninety feet long, fifty feet wide, and 
perhaps forty feet high from the roof-tree to the ground. It is after the 
Tongan model ; and the beams which connect the pillars within are 
tastefully decorated with black and red sinnet, on which are strung 
white cowry shells. We were all present at the opening, ha\dng 
arranged to call there on our way to Nandi, where we were going to 
baptize Mr. Fordham's little daughter. The Chief of Nawatha and four 
or five others were married on the occasion of the chapel-opening. The 
Nawatha people, headed by their Chief, first entered the house of prayer, 
singing a Psalm ; then the other to^vns entered one after the other, each 
company chanting a portion of Scripture. The feast which followed the 
religious service was moderate, but sufficient for the company. It con- 
sisted of cooked shell-fish, taro, puddings, pork, etc." 

In the early part of 1857, the work still prospered and spread in the 
Mbua Circuit, and fresh help, though much less than was needed, was 
sent to the Yasawas. A new chapel was built and opened at Mbua, 
and the lotu established in fresh places. But the Heathen were still 
unsettled, and inflicted perpetual injury and annoyance on the Chris- 
tians ; so that, at last, the King of Mbua and. his people were obliged to 



528 FUI AlO) THE FIJIANS. 

take up arms in defence of themselves, and their dependencies. This 
state ofthings crippled the Mission-work. 

The latest intelligence from this Station is from Mr. Wilson, in a 
letter to Mr. Calvert, dated April, 1858 : — 

" We are now the only Mission-family on Vanua Levu. Our posi- 
tion is solitary, and we are surrounded by war ; yet in the midst of it 
we are saved from alarm, are happy, and doing good every day. It is 
a great mercy that Mbua is united, and that the Chief Ra Masima [Tui 
Mbua] is becoming more in earnest, and, I fondly hope, is growing in 
religion. Cornelius has just come from Mouta, having sailed by llndu 
Point and Somosomo, to avoid Ritova. There are four hundred lotu at 
Mouta. Naviu, the extremity of this Circuit, is lotu. There are five 
hundred professors, and no Teachers, there ; and I have none to send. 
A Tongan has assumed the office of Teacher : I hear that he is a vile 
fellow ; but, as he is a hundred miles distant, I cannot easily pay him a 
visit. The old quarrels at Ndama are being renewed ; but as a very 
great number are now really religious, I hope, by patient endurance and 
prayerful resistance of evil, they may avert the threatening storm. We 
know who has said, ' All things shall work together for good to them 
that love God,' and labour on, knowing that truth shall triumph. I am 
blessed with one of the most courageous wives of any man living, a 
help-meet in peace and prosperity, or in war and adversity ; and this is 
no small blessing in Eiji. 

"I am not without hope that you may succeed in getting some 
more men yet for Fiji from England. If we do not get a strong rein- 
forcement, Fiji will be damaged ; the progress of this work will be 
arrested, and will take years to raise again ; indeed, in that case, it would 
be as great a catastrophe as it is now a victory. Just point our 
honoured and kind fathers in Bishopsgate Street to the facts that have 
transpired, and are likely to be multiplied in quick succession : — Two 
faithful Teachers murdered and eaten ; the Christian town of Nasavu 
(Nandi) destroyed ; the five young women who have grown up, under 
the protection and teaching of the Missionary and his wife, as their own 
children, now dragged away by heathen cannibals to suff*er martyrdom, 
or yield to treatment which you will excuse me from writing, as you 
can so well describe what of it is describable ; other villages have been 
burned, and about one hundred persons have been killed, chiefly in the 
Nandi Circuit, within twelve months. Why are these things so 1 Be- 
cause we have too few Missionaries. If a Missionary had been at 
Nasavu, this would not have happened ! I wonder how the Committee 
in England could give up Fiji. The Colonies are doing nobly : but 



MBTJA. 529 

they require more Missionaries for themselves ; and what is the use of 
our making an appeal to them for help *? It is, in their present circum- 
stances, like asking gold from one who has no money. If Mbau be 
burned, if the King be murdered, the glorious work of God hindered, 
and hundreds of Christian congregations scattered and torn like flocks 
of sheep by ravenous wolves, let it be known in England that this hap- 
pened in Fiji for want of Missionaries^ — and it will require no great 
searchings of heart to know that the blame rests on those who have 
withheld the means of sending them. When I think of those who hoard 
up, and refuse to give of their wealth to the Giver of all riches to help 
in converting the world, I see the effect of their penuriousness in the 
conflagration of towns, the murder of Christians, the violation of chastity, 
the wailings of infancy, the infirmities of old age not only unpitied, but 
turned into mockery ; and my heart yearns over those whose suffer- 
ings are unremoved through love of gold. If all the stirring scenes of 
Calvary, and the unchangeable love of a merciful God, will not stir such 
up to duty, could you not alarm their fears by exhibiting the fearful 
consequences of retaining more than is meet, when Christ's, cause with 
suffering humanity requires it % But you will be thinking, if I do not 
cease this strain, that I have become excitable. Well — we see exciting 
scenes ; and, if some of our friends in England saw them, they would 
be thankful that the Lord only called upon them to send men instead 
of coming themselves. 

" We are very happy in our family, and in our work ; and hope, if 
we live more than half the time you did in Fiji, to see great results, th<» 
fruit of your labours and of those of your colleagues." 



CHAPTER X 



NANDI. 




FRIGHT OF NATIVES ON FIRST SEEING A HORSE. 



The Mission at Nandi, a town on the southern coast of Vanua 
Levu, was commenced at the same time as that at Mbua, and has been 
maintained in the face of similar opposition, and in the midst of the 
same horrible cruelties and terrors of cannibalism and war. Operations 
here, as at Mbua, were commenced and carried on for a time from 
Viwa. Great good was done by the labours of the devoted native 
Teacher Joel Pulu ; but the visits of the Missionaries were, of neces- 
sity, " few and far between." Mr. Hunt had induced the people to 
build a Mission-house in a village where most of the Christians resided, 
and on the 9th of November, 1847, the Station was occupied by two 
Missionaries, — the Eev. "John "VVatsford, who had been Avorking at 
Viwa and Ono, and the Rev. James Ford, who had just arrived from 
England. Mr. Lawry, who accompanied them to Nandi, remarked in 
his Journal : — 

" The people live in the midst of the flats, which are approached, 
from the sea, by a creek running up through a dense bush of man- 



NA2JDI. 531 

groves. Our new Mission Stations are bj the side of these salt-water 
rivers, and are only just at high-water mark : having no elevation, and 
being close to the water, hemmed in hj a dense grove, there is no 
view, and very little circulation of air ; but heat there is to a very 
high degree, and swarms of flies and mosquitoes torment the miinitiated. 
This state of things is very revolting to my mind, because it inflicts an 
amount of discomfort on the Mission-families, which must be seen and 
felt to be at all understood. But at present we must suffer it ; for the 
pastor must lodge with his flock ; and these are the localities the natives 
have chosen, and on which they have erected the Mission-houses. When 
these are decayed, new ones may probably be erected on the rising 
ground by the sea-shore, where the breeze and the open view may be 
secured. The flocks will then follow their shepherds, especially as 
there will then be no fear of war, because the ' son of peace ' will be 
there. It is very remarkable that the health of our Mission-families 
has been generally good, notwithstanding the local disadvantages under 
which they are placed. We are therefore warranted in concluding, that, 
upon the whole, the climate of these tropical isles is merely wasting, 
not deadly. Poor Mr. Ford is suffering severely from head-ache. He 
and his family have been one year, save ten days, in passing from Eng- 
land to Nandi." 

Many and severe troubles befel the newly arrived Missionaries. 
Two months afl:er they came, a violent storm blew down many of the 
frail dwellings of the people ; but the Mission-house stood. Three days 
after, the hurricane returned with increased fiiry. Who, but the God 
whom they served and trusted, can tell all that these tv\'o families 
suffered during the occurrences so simply narrated in the following 
extract from Mr. Watsford's Journal 1 " Sunday, January 16th, 
1848. — A day long to be remembered. Never, while memory holds 
her seat, shall I forget what we have this day passed through. All 
Saturday night the wind was very high, and it increased towards morn- 
ing. About ten o'clock it blew a tremendous gale. We had some of 
the Teachers and people in our house, and they did all they could to 
keep it up ; but it rocked and shook over our heads, and we expected 
it to fall every moment. We collected the children near the door, and, 
wi-apping them up in blankets, we stood ready to rush out, should the 
house be broken in. About eleven o'clock the wall-plate was broken 
m two, and one side of the house fell in ; the door was then thrown 
open, and we attempted to rush out, but were beaten down by the 
wind and rain. When we recovered from the first shock, we made as 
fast as we could through the awful storm to our kitchen. It was with 



532 FIJI Am) THE FIJIAJS^S. 

the greatest difficulty that we reached the place ; and then you may 
judge of my feelings when I heard the natives shouting out the name 
of my little boy, and was told he could not be found. But he was 
safe : a native had carried him into the kitchen before we arrived, and 
we were truly thankful to God to find him there. Tlie people now 
assembled in the kitchen, and did all they could to keep it up. The 
wind roared terrifically, and the rain fell in torrents, and we expected 
soon to be again driven from our shelter. When we had been in the 
kitchen about half an hour, two young men arrived from the town, and 
told us that the water was rising around us very fast, and that if Ave 
did not make haste we could not escape. We saw that it was really 
so, and we knew not what to do. It seemed like taking our wives and 
children into the jaws of death if we ventured out ; and yet we saw 
that if we remained where we were, we must be lost. We at last 
determined to go. • I gave my dear little girl to Joel the Teacher, and 
the other cliildi^en to some of the people. Mrs. Ford was placed 
on one native's back, and Mrs. Watsford on another ; and then, 
commending ourselves to the care of our gracious God, we rushed out 
into the furious gale. It was a fearfiil time as we hurried along to the 
town. The nut trees bent over our heads and fell around us ; the nuts 
were flying in every direction ; the rain beat like shot in our faces ; 
and it was with the greatest difficulty we could keep on our feet, the 
wind being so strong. We had to wade through the water, and in 
many places it was up to our necks ; we had to cross a part of the 
river where a long nut tree was thrown across for the bridge ; the flood 
was very rapid, and we were in imminent danger, but, thank God, we 
got over. After some time we all reached the town, and ran into one of 
the Teachers' houses ; but we soon had to leave it again, as we thought 
it would fall upon us. We then got into a small house which appeared 
stronger than others ; and, being on a raised foundation, we thought 
the flood could not reach us. Here we remained about a hour, shiver- 
ing with cold, our clothes being soaked by the rain. While we were 
in this place, many houses fell around us, and the water continued to 
rise very rapidly, and now it reached the step at the door. The night 
was coming on, and we began to think of some plan of getting to the 
mountains before dark. The Teachers tied a number of bamboos 
together for a rafl, and we sent Mrs. Ford and Mrs. Watsford first ; 
the natives swam and pushed the raft along. They had great difficulty 
in managing it, and we were afraid they would be thrown off; but, 
through the goodness of God, they were landed in safety at a house 
at the foot of the mountain, which was only one inch or so above the 



KANDI. 533 

water. The raft returned, and Mr. Ford and I got on it. We had to 
leave our dear children behind, except my little girl, whom I carried in 
my arms. I had wrapped the blanket closely around her, and held her 
close to my breast to screen her from the storm. She cried very much 
for some time, and then she moaned a little, and I thought my child was 
dying. I felt her little face, and it was cold as marble. When, how- 
ever, we reached the house, she revived again. Our other children were 
then brought, and the natives carried them up into the mountain and 
returned for us ; but while they were away, we found that the water 
had gone down a little : we waited a short time to be certain, and then 
sent for the children, who were brought back nearly dead. How truly 
thankful we were to be allowed to remain in this little shed ! About 
six o'clock the storm began to abate ; but we could not get near our 
house to get dry clothes ; and if we could have got to the house, we 
could not have obtained what we needed, as nearly all our things were, 
or had been, under water. I happened to have some Ono native cloth 
on a shelf in a native-house, which the flood had not reached. This we 
cut up into dresses ; and taking our own clothes off*, we wrapped some 
of it around us, and felt a little more comfortable. Our Teacher cooked 
us some food, of which we partook ; and then, having engaged in prayer, 
we spread some cloth on the ground and lay down to rest. What a 
day this has been ! In all we have passed through, how great has been 
the goodness of God! What a mercy that it was day! Had the 
storm come on at night I do not know what we could have done. Our 
extremity was God's opportunity. One house only was out of water. 
Mrs. Ford, who was very near her confinement, was wonderfully sup- 
ported. Blessed be the name of the Lord for all His mercy ! 

" 17th. — We have been examining our things to-day. Mr. Ford's 
books are nearly all spoiled, most of them destroyed. Our groceries 
and clothes are much damaged ; some have been carried away by the 
flood. Nearly all our things were under water for some hours. The 
Mission property as furniture, hardware, etc., is very much injured. 
We shall lose very much. My dear little girl has taken a severe cold, 
and is very poorly. 

" 19th. — We have been very busy cleaning things to-day. The 
house we are in is very damp. Mr. Williams very kindly paid us 
a visit. 

" 20th. — Early this morning Mrs. Ford was confined, and she and 
her son are doing well. My dear child is very poorly. Lord, help us 
to be resigned to Thy will ! 

" 31st. — This morning our little girl exchanged mortality for life. 



'534 FIJI AKD THE FIJIAKS. 

Poor little sufferer ! all thy pain and trouble are over. Dear as thou 
wert to us, we give thee back to Him who calls thee from us. Lord, 
support and strengthen us ! My dear wife is but very poorly. Con- 
stant waking and watching have much weakened her. We fear the 
effects of the storm are not yet over. 

" We have heard to-day that a canoe, which left this place the day 
before the gale, has been wrecked, and nearly all the crew lost. Among 
them were Abraham, one of our Teachers, three Tongans, and four or 
five Fijians, who were members of our Society." 

The health of both the ladies suffered greatly, and Mrs. Watsford 
became so ill that her husband sent to Viwa, begging Mr. Lyth to visit 
her. On his way to Nandi, Mr. Lyth was wrecked at Ovalau, and 
barely escaped with his life, while he lost some valuable manuscripts, 
books, clothes, etc. In addition to all this, a year's trial proved 
that Mr. Ford could not stand the climate, and he returned to 
England. 

By this time, Mr. Watsford had secured a more elevated site for the 
Mission establishment, and had erected a capital wooden house, where- 
upon, as Mr. Lawry had predicted, the Christians followed their pastor, 
and settled in his neighbourhood. The lotu advanced in the Circuit, 
and produced a deep impression on the public mind. The converts 
were not numerous, but the evidence of the reality of their religion was 
such as to encourage the ^lissionary, and recommend the Gospel to 
others. After remaining for a short period on the Station, Mr. Wats- 
ford was removed to Lakemba, and Mr. Hazlewood came to Nandi, on 
the 19th of October, 1848. He writes :— 

" The Christians showed us all possible kindness by carrying all our 
heavy luggage to the Mission premises. Mr. and Mrs. Ford have had 
a most afflictive and trying year at Nandi, and only one year's residence 
in Fiji has strangely broken down their constitution and spirits. Mr, 
Ford's health absolutely demands a change of climate, if his life is to 
be regarded. I found a good weather-boarded house, with verandah all 
round, in the course of erection, in a very pleasant and apparently 
healthy situation. The Christians have followed their Missionaries from 
a miserable bog in which they lived, and have built their town here on 
an elevated situation by the sea-side. 

22nd. — I preached to a well-behaved audience ; but widely different 
in appearance from the people I left at Ono. The people there are 
clean, well-dressed, of good complexion, and have made advancement 
towards civilized life. Here, they appear miserably poor, degraded, 
and savage. But Christianity will raise these, as it has those. They 



KAI^^DI. 535 

are very submissive and teachable ; and have stood firm to their pro- 
fession during many severe tests from the Heathen. 

" Our regular weekly services here are as follows : — Sunday morn- 
ing, prayer-meeting : forenoon and afternoon, preaching in native. 
Some of the Classes meet between each of the services. In the evening, 
I generally preach in English. On Monday, Wednesday, and Friday, 
we hold the children's school in the forenoon, and the adult's in the 
evening, at which most of our people are present. On Tuesday, most 
of the Classes meet. On Thursday, we have preaching and the Leaders' 
Meeting. I meet the Teachers and Local Preachers for reading, exami- 
nation, and prayer. I read a lecture, and they read a chapter in the 
New Testament, on which I question them, explaining difficulties, and 
desiring them to ask questions on any subject or passage of Scripture. 
I tell them what I think wrong in their preaching ; and endeavour to 
impress upon their minds the importance of their work, and the neces- 
sity of the Spirit's light and power to make it efiectual. I also give 
them instruction in arithmetic and geography. On Saturday evenings 
we hold a prayer-meeting. On Monday and Thursday evenings we 
have a meeting to teach singing. 

" 29th. — I went to Solevu to preach to the white residents. I endea- 
voured to improve the death of Mr. Hunt, who was well known to 
them and highly respected. May the Lord sanctify this afflictive pro- 
vidence to them and to us ! I was much pleased with their respectable 
appearance, attention, and kindness. In the afternoon I preached in 
the native language to their wives and children, who do them credit for 
cleanliness and good behaviour." 

Christianity did not thus establish itself without opposition from 
the Heathen, who stole and destroyed the food of the converts, and 
found various ways of annoying them. But they could not hinder the 
work. A Chief of some rank at a neighbouring town deserted their 
ranks, and, with most of the people of the place, sought Christian 
instruction. A large and good chapel was soon built here; and at 
Nandundu, a village fifty miles distant, on the coast, towards Somoso- 
mio, several persons became Christian. Teachers were sent to various 
points, and Mr. Hazlewood found his time fully occupied. He taught 
several young men to write, and was greatly comforted, among the 
peculiar trials of a solitary Station, by seeing the consistent piety and 
earnest devotion of some of his flock. 

On the 7th of February, 1849, death again visited the Nandi Sta- 
tion, and one of Mr. Hazlewood's children was taken, after severe 
suffering. With sad hearts, the parents were compelled to prepare the 



536 FIJI Aim THE FIJIANS. 

body of their little girl for burial, and the father read the service ovei 
her grave. The eldest daughter was very ill and weak, and seemed 
unlikely to live. Then Mrs. Hazlewood had a violent attack of dysen- 
tery, from which she had not recovered when, on the 21st, her fourth 
child was born. Poor Mr. Hazlewood had to be doctor and nurse, and 
was nearly worn out with watching, and anxiety, and sorrow, in addi- 
tion to the continual claims of the Mission. Then did he feel, in all 
its bitterness, what no Missionary to such a people ought to be called 
upon to suffer, — the dreadful loneliness of a solitary Station. Mr. 
Williams came over from Mbua, to render all the help he could. He 
came in time to save his smitten brother from committing his wife's 
body to the grave ; for in three days after the child was born, the 
mother passed away, to be with Jesus. 

Tlie three motherless little ones were, for the present, taken care of 
by the different Missionaries, and afterwards sent to New Zealand. But 
Mr. Hazlewood would not leave his post. With rare devotedness, he 
remained where he had suffered so much, and gave himself up with 
greater energy than ever to the work of translation, and to the prepa- 
ration of his Grammar and Dictionary. This good and faithful man 
was much comforted by the companionship of Mr. Martin, who had 
gone over to reside with him for a time. 

In March, 1850, Mr. Moore joined ^Ir. Hazlewood at Nandi. 
Soon after this, the Missionaries were left without vegetables, where- 
upon the Christian women came, each bringing a yam ; and the men 
speedily followed their example. The young Chief, Ea Benjamin, who 
was of high rank, exerted all his influence on behalf of the truth, zeal- 
ously helping forward every good work. A large and strong chapel 
was built in a central position. Great numbers congregated at its open- 
ing. Some came with presents from distant parts, among whom was 
the zealous Hezekiah of Mbua, who addressed, with great power, the 
people who assembled. 

In the following September, Mr. Hazlewood, who had toiled with 
great success, and devoted himself to his work with such singular zeal 
and self-sacrifice, went on a visit to the Colonies ; and thus were 
Mr. and Mrs. Moore, with about eight months' acquaintance with Fiji, 
left alone at Nandi. As may be readily believed, they suffered much. 
The Missionary, with but an imperfect knowledge of the language, 
went cheerfully about his work, meeting everywhere with proofs of 
the abiding hatred of the Heathen for the new religion which was 
taking such firm root among them. They threatened to destroy the 
Christians, and strangling and cannibalism were fearfully common. 



NANDI. 637 

The efforts of the Missionary were successful. Several of the mem- 
bers died very happy ; and among the survivors were many who were 
earnest and prayerful Christians. The schools also flourished, and the 
people were industrious. 

During the following year, Mr. Hazlewood, having married again, 
was waiting at Sydney, anxious to return to his work, when William 
Owen, Esq., of Adelaide, whose generous kindness has been recorded 
more than once in this history, called with Mrs. Owen, on his way to 
Fiji, in his large brigantine, the " Packet." Though not connected with 
the Wesleyans, Mr. and Mrs. Owen very kindly undertook to convey 
Mr. and Mrs. Hazlewood to their sphere of labour for a mere acknowl- 
edgment in money ; and, in good-will to the Mission cause and to Fiji, 
Mr. Owen generously and willingly engaged to take two horses free of 
charge. Mr. Hazlewood procured a good pair of horses, and in Sep- 
tember, 1851, they were safely landed from the " Packet " at Nandi. 
Some of the natives had been on board, and had for the first time in 
their lives seen a horse. Their minds had not realized the size of the 
animal from the pictures of horses that had been shown them, and they 
went on shore and reported respecting the wonderful animals that were 
on board the ship. General excitement prevailed at the towns near, and 
a great muster gathered on the beach on the day of landing. But now 
the natives were terrified, and ran away through fear. On the following 
day, Messrs. Hazlewood and Moore rode inland, and were met by 
natives from inland towns, who were affrighted on beholding the Mis- 
sionaries marching along in an exalted and unknown and unheared-of 
manner with four legs. The horses were very useful in times of weak- 
ness, and in conveying the Missionaries from towns about the islands. 
They were also useful in aj'ourney of more than twenty miles through 
the bush to Mbua, after a road was cleared for them. The report of 
the strange animals had reached Mbua ; but the people were not the 
less astonished, and many of them, though anxious to see for them- 
selves, were terrified if approached by a horse. They would jump into 
the river, run up cocoa-nut trees, and climb houses, for safety, while the 
animal passed their place. 

Four of the Mission Stations are now supplied from this pair ; and 
soon any of the principal native Chiefs may be supplied from the same 
source. As yet they are not used for agriculture ; but there are 
extensive and rich flats of country by the sides of rivers, which, no 
doubt, at a later period, when the islands shall be in an improved state, 
will be cultivated by other than hand labour, and furnish large supplies 
of tropical produce to the Australasian Colonies. 



538 FIJI AI^D THE FIJIANS. 

When Mr. Moore was removed to the Mbua Station, Mr. Hazle- 
wood continued at Nandi, where for one year he was assisted by Mr. 
Polglase. His position became very trying. The Christian Chief 
proved unfaithful ; and the constant wars and threatenings of the 
Heathen so harassed the Missionary, that his already overtaxed 
strength gave way, and he removed to Viwa, where he remained for 
several months, until he accompanied the Eev. Eobert Young to Syd- 
ney, in November, 1853.* 

The charge of this Circuit was now placed in the hands of Mr. Mal- 
vern, who entered, with his usual zeal, on the school-work, and the 
training of Native Agents. A good school-house was built, and every 
eifort made to improve the condition of the people. Mr. Malvern 
had for his colleague the Rev. Samuel Waterhouse, who had studied 
the Fijian language in New Zealand, and was thus prepared to enter the 
sooner on his work. Considerable success attended the laborious and 
noble efforts of these two men to stay the prevailing horrors of war 
and strangling. Among the church-members were still found many 
who were remarkable for the earnestness and vigour of their piety. 

Mr. Malvern having removed to the neigbouring Circuit of Mbua, 
the Rev. J. S. Fordham, who had just arrived from England, w^as 
appointed to Nandi in July, 1854, where he remained until his removal 
to Mbua in 1857. 

In the early part of 1856, the shadow of death again fell, in great 
darkness, upon the Nandi Station. The young and amiable wife of 
Mr. Samuel Waterhouse, who came to Fiji in delicate health, died on 
the 17th of April, aged twenty-six, leaving her heart-broken husband 
to care for her infant. No man ever loved Fiji with a more Christian 
devotion ; but he felt that, with such a charge, he must leave for a 
time, and removed accordingly to Tasmania. Want of space forbids 
the insertion here of many valuable letters from Messrs. Malvern, 
Waterhouse, and Fordham, some of w^hich have appeared in the Wes- 
leyan Missionary Notices, and are filled with interesting information 
concerning the work in this Circuit. The following must not be 
omitted. It is from the hand of the bereaved young Missionary, 
Samuel Waterhouse : — 

" Hobart Town, June 11th, 1857. — You are doubtless aware of the 
cause of my visit to this the land of my youth. I came to place in the 
arms of its sorrowing friends, who could bestow upon it that care 
which it could not receive in my desolate Fijian home, my poor, 
precious, motherless boy ; and I came to see whether, in this cold, 

* The account of Mr. Hazlewood's death has already been given, page 890. 



NAOT)I. 639 

bracing climate, my wasted vigour and energy would return, and health 
again nerve my arm to missionary conflict. I am thankful to state 
that, through a gracious Providence, my little orphan missionary hoy 
was preserved through the discomforts and perils of his first ocean trip, 
and is now thriving in the former home of his sainted mother. And 
now I feel a rekindling of energy, and a measure of the buoyancy of 
health, which lead me to hope that I am not, like the worn-out ship, tc 
be * condemned,' but that, like the ocean-tossed and weather-beaten 
vessel,'" I am but taken into dock to be ^ re-commissioned.' 

« Captain Denham, E.N., T.R.S., of H.M.S. ' Herald,' kindly offered 
me a passage from Fiji to Sydney ; and for about five weeks I was his 
guest in his cabin, every day brmging some new manifestation of kind- 
ness. May I suggest to you the propriety, by letter or otherwise, of 
acknowledging his kindness to me, as your agent, and the courtesy the 
gentlemen who are his officers showed to mel The late lamented 
Dr. Beechman felt a deep interest in Captain Denham's expedition, and 
Captain Denham promised him to forward, so far as he was able, the 
great objects which your Missionaries have in view; and he has nobly 
fulfilled his promise, and has endeared himself to the remembrance of 
many of us by his acts of kindness. 

" Since my arrival in Hobart, I have, at a few public meetings, 
reviewed the woes and wants of Fiji, and have met with the hearty 
response of sympathy. Being accompanied by Solomon, a Native 
Teacher, his presence and interpreted speeches have given an unwonted 
zest to the meetings we have attended. 

" My health has not yet permitted me to engage in pulpit labours ; 
but I hope soon to be able to enter more fully into the work. The 
Executive Committee in Sydney have expressed a wish that I should 
visit the other colonies ; and I am in commmiication with the Chairmen 
of the other Districts with reference to it. I purpose, with Divine 
permission, to return to Fiji by the next trip of the ' John Wesley ' 
in 1858. I am conscious that such a step will, in all human probability, 
shorten my earthly career ; but, in view of the w6es and wants of 
that land of darkness and of blood, — in view of the paucity of mis- 
sionary labourers, — with a heart warm with sympathy for Fiji's 
wretched sons, — with feelings of identity with Fiji, arising from my 
sacrifices, and sorrows, and labours, and successes there, and from the 
precious deposit which its dust contains, — I cannot but say, ' Here I am : 
send me.' May the prayers of British Churches go up to heaven, that 
I may return overshadowed with the Divine presence, filled with the 
35 



540 FIJI AND THE FIJIANS. 

holy, sacred influence of the Eternal Spirit, to scatter the word that 
shall prove * the savour of life unto life ! ' 

" When * the desire of my eyes was taken away by a stroke,' I was 
kindly relieved by my brethren of the charge of my Circuit at Nandi, 
which was placed under the more efficient superintendence of my kind 
and sympathizing and noble colleague, the Eev. John S. Fordham ; 
and I received permission from the District Meeting to direct my own 
movements, and take such steps as I deemed most calculated to divert 
my thoughts from the bitter past. Placing my infant babe under the 
charge of my brother and sister at Mbau, I went about, with an afflicted 
body and a sorrow-stricken soul, striving to do such good as I could. 
Through the generosity of my dear but now sauited friend, the Eev. 
Benjamin Hurst, of Sydney, I had a small decked boat, named * The 
Ambassador of Peace,' at my disposal and control ; and with frsvo 
natives as crew, and myself as Captain, I went about from island to 
island, and place to place, as inclination and a prospect of usefulness 
prompted. Very often, in my voyages, a stormy sea and hidden reafs 
imperilled me ; but my Heavenly Father rode upon the storm, and the 
Great Pilot never forsook the helm of my little bark. Very often a 
mat, laid upon the earth-floor, and covered with vermin, was my bed, 
and some boiled yam my sole repast. 

" I regret that I did not journalize the events of the niter val that 
elapsed between my release from my Circuit and my departure from 
the group ; for they were full of interest, and the heart-absorbing sor- 
row arising from the constant remembrance of the past weakened and 
soon obliterated the impressions they made on my memory. 

" One bright spot that lingers in my recollection is one Sabbath 
morning at Nakama, the boiling springs of Nasavusavu. I stood in the 
' dancing-grounds ' of the village, situated on the boarders of a beautiful 
bay. At my left hand was the wide, open sea, with the white-topped 
reef-wave in the distance ; before me was an extensive bay, with a 
beautiful island gracing the scene ; and behind this was one of the most 
gorgeous and charining landscapes I ever witnessed : the fertile plains, 
undulating ridges, and rugged, precipitous mountains, — the dense forest, 
and the specks of cultivation, — the mountain gorge, and the beautiful 
tropical sky, — were all crowded into one view that an artist would 
revel in. At the beach was moored a fleet of ten large war canoes, the 
smallest of which would carry one hundred men. Behind me was a 
little stream, on the banks of which were a few square yards of level 
ground, which was studded with ten boiling springs, one of which, up 
to this eventful Sabbath, had been sacredly set apart for the cooking of 



NAITDI. 541 

human bodies for the feasts of cannibalism. I stood, I say, upon the 
' dancing-grounds,' and under the shade of a large sail-mat, fastened to 
three poles standing in the ground. Before me were nine other similar 
awnings. At a given signal, a wooden drum, which stood by my side, 
and resembled a barrel with both ends in, and a few staves out, was 
beaten ; and a large conch-shell, whose notes had been wont to call the 
tribes to the battle-field, was blown ; and then those large canoes 
appeared to be alive with men, and hundreds were seen wading to the 
shore, and then gathering around the Missionary. Who are these '? 
They are the once bloodthirsty warriors of Mbau, headed by their King. 
No longer is their hand filled with the death-striking club ; but it grasps 
the * book of peace.' No longer are their features bedaubed with 
blackness, nor their swarthy nakedness uncovered ; but they come with 
washed faces, and shaved chins, and garments extending from the waist 
to the knee. But why do they come ? They were only wont to tread 
these shores when ' their feet were swift to shed blood,' and their fiend- 
like cravings cried for human victims. It was an errand of peace that 
brought them here, and to listen to the words of life they come. But, 
see ! who are these coming from the village, with the * sacred Chief,' 
with his hoary head, and white flowing beard, and the high priest of 
Heathenism, at their head ? Who are these descending yonder hill ? 
Who are these coming in every path 1 They are the heathen tribes of 
Nasavusavu, coming up, tribe by tribe, to join together, and for the first 
time to bow the knee to the God of heaven, and listen to the life-givmg 
word of peace and holiness. And now they throng around me, and seat 
themselves on the green sward beneath the canopy of heaven, and fix 
upon me their earnest eyes, whilst, with a heart strung to an intensity 
of feeling, I tell them of * the Lamb of God which taketh away the sins 
of the world.' It was a bright and blessed Sabbath morn. Other men, 
one of whom is in heaven, had laboured, and I, too, had gone forth there 
weeping ; and now the harvest time had come. 

" From this place I proceeded to Nandi, to confer with Mr. Fordham 
about sending a Teacher to the tribes of the Boiling Springs, and to 
weep over the grave of the absent one. A fine promising young man, 
of the name of Watson, was sent ; and a few days ago I received a 
letter from my brother in Fiji, telling me that poor Watson had fallen 
a martyr to peace. He visited two contending tribes, and interposed 
as mediator ; but they refused to be reconciled, and, excited and mad- 
dened 'by the passions of war, they clubbed to death the mediator 
Poor Watson ! He had stood firm and faithful in many an hour of 
trial ; and he was one of my instruction class. He was not of distin- 



542 FIJI A2sT) THE FIJIAXS. 

guished talent ; but Fiji could ill spare Mm ; for her tribes are silentl} 
passing away into eternity unsaved. Yes ; 150,000 Fijians — immortal, 
redeemed — are moving down into the dark valley of death, and the 
deep gulf of eternity beyond, unenlightened, unwarned, and, because 
unenlightened and unwarned, unsaved. O that the Churches of Britain 
were acquainted with the piteous thoughts that wring the hearts of Fiji's 
Missionaries ! Tliey would then not allow us to kill ourselves with our 
work ; but they would make up our staff to twenty. They would say, 
* Fiji shall have twexty Missionaries, at whatever cost, whatever 
sacrifice to om-selves ; ' and then God in heaven would smile His 
approval, and He would stretch forth more gloriously His mighty arm 
for Fiji's help, and He would verify His own gracious promise, ' He 
that watereth others, shall himself also be watered.' But you ask, 
' What are these thoughts that would make your eyes weep blood, if 
blood could flow from the fountain of tears V They are the thoughts 
of ike mass of ike present generation of Fiji's many tribes passing away 
into eternity rs" their blood, — passing away to the judgment-throne 
imen lightened, unsaved. They are the thoughts of hundreds now actu- 
ally, by their own act, severed from Heathenism, and never hearing the 
Missionary's voice ; hundreds, whom we have taught, and now they 
hunger for the bread of life, but we cannot give it ; hundreds, to whom 
we have spoken of the rivers of salvation, and now they thirst, and in 
piteous accents cry, ' Where, where is the fountain of the water of 
life, that we may drink and live % ' But, alas ! we cannot point them to 
it; and we have no hope of doing it, unless our numbers are doubled at 
once. And if the seven or eight Missionaries who have, with God's 
blessing, and under your sanction, taught 45,000 cannibal Fijians to 
hunger for the bread of life, cannot now satisfy that hunger, what can 
they do for the great mass of Fiji, which is, although, perhaps, overlooked, 
perhaps forgotten, still heathen, and still unsaved ? 

" 0, fathers and brethren, think not that I am guilty of presumption, 
charge me not with exaggeration, deem me not a fanatic, when I tell you 
that your Missionaries in Fiji can do nothing for the larger portion of 
Fiji's benighted race, which is still cannibal, still heathen, still without 
one ray of Gospel li.ht ; and when I ask you to appeal to the British 
Churches of Methodism, /or ile saTce o/the blood of the Son of God, 
which cries and pleads before the eternal throne for Fiji's perishing sons, 
to pity poor FIJI, and to send help at once to poor perishing Fiji. 

*• But I must check my pen. I purposed to tell you of a visit to 
Na\'ua ; and of a perilous and interesting journey into the very heart 
of the large island of Fiji, (three hundred miles in circumference,) where 



KA2S-DI. 543 

a "white man's voice had never been heard, a white man's foot had never 
trod ; where the name, the ever-blessed name, of Jehovah had never 
been uttered; where the sweet saving sound of Jesus' name was im- 
known ; where all that waa known of the loiu was, that a white man's 
religion had come on to some parts of the coast ; where I passed two 
HUNDRED heathen towns on the banks of one river ; where light, and 
mercv, and salvation will never dawn upon the present generation, if 
Britain's Churches do not listen to their cry, whilst in the utterances of 
misery and blood, they say, ' Come axd help us, ere we die ; ' and also 
of recent intelligence (March, 1S5T) from Fiji, where I read, ' ^lalvern 
is ready to weep when he thinks of his Circuit, and his inability, through 
failing strength, to meet its claims ; Waterhouse (of ^Ibau) wa>-ts rest ; 
and I,' [the writer is that tried but pre-eminently honoured and laborious, 
though little known. Missionary, Moore,] * I,' (his wife away, seeking 
health in the colonies, his home desolate,) * I am almost worx out ; 
never resting, seldom two days together at home, — not one Sunday in a 
month ; talking, preaching, till I feel as if I could not speak again, — 1 
go, and go, and go, till I can move no more, and am obliged to lie down; 
and then I am ready to weep over these poor perishls'g Fijiajn^s, and 
over the little coxcer:s- ma^ttested by the churches for their sal- 
vation. / often feel unmanned, a want of courage, and other feelings 
that were a stranger to me? I had intended to dwell in detail upon these 
topics, but must forbear. 

•• Before I conclude, may I request you to ascertain whether any of 
our firiends will make me a present of a photographic apparatus, with 
all requisite glass plates, chemical agents for positive and negative 
collodiotype impressions, and instructions ? If so, 1 could supply your 
Missionary periodicals with many interesting and instructive views of 
Fijian life, and would gladly furnish the donor with others. If any one 
is thus disposed, the apparatus, etc., should at once be forwarded to 
Sydney, to await me there in February, 1S5S.* 

" I commend myself to your affectionate and prayerfol remembrance. 
I shall esteem it a great privilege, if, from time to time, you favour me 
with a word of counsel and encouragement." 

At the District meeting of 1857, the Rev. John Crawford, a tried 
man of great energy of character and vigorous health, who had just 
arrived in Fiji from Xew South Wales, voluntarily undertook the Xandi 
Circuit, which was then in a very distracted state by war. For some 

* Mrs. Hoole promptly complied with this request ; and, since that, James 9. Badgett, Es/j., 
has given a complete apparatus, which b forwarded, for the nse of the Fiji District, to the care of 
the Eev. Joseph Waterhouse, as his brother s health does not yet aUow his return to FijL 



54A FIJI AKD THE FIJIAl^S. 

time, in order to watch the progress of events, he resided with Mr. 
Wilson at Mbua, whence he visited Nandi. In October, he took up his 
residence at his Station; and, finding the premises out of repair he 
overtaxed himself with manual labour, and was not careful to attend to 
the changing of linen and other precautions necessary in such a climate. 
He was attacked with dysentery, and removed to Ovalau with his wife 
on the 22nd of December. After an apparent change for the better, he 
became worse as the wet weather set in ; and on January the 20th, 1858, 
he died, triumphing in the faith and hope of the Gospel. Thus, very 
soon after their departure, his widow returned in lonely sorrow to Aus- 
tralia ; and Fiji was deprived of one from whom much valuable service 
was expected, before he had preached one sermon in the native language. 

The last news from Nandi is sad and disastrous; and, for the 
present, the chronicles of this Station close in gloom, though not in 
total darkness. During the last few years, the heathen party has gone 
out again and again, to destroy the Christian settlement. Once they 
came, daring Mr. Crawford's short stay, but without success. Several 
Teachers and many of the Christians had been killed by them, when 
they resolved to effect the utter destruction of the towns which had 
so long been preserved from their rage. Early in April, they were 
joined by Tui Levuka, and the restless Mara, who anchored off the 
Mission premises. Tui Levuka, on stating that he had come at the 
request of the other Missionaries to protect the Mission property and 
the lives of the people, was admitted into the town; whereupon the 
Heathens soon rushed in and laid the place in ashes. They asked Tui 
Levuka to order a general massacre, but he refused. The lives of the 
Christians were spared ; but they were subjected to all manner of 
indignity and hardship, and, being shared out among their captors, 
were led away in bondage to various towns on the coast. The ^fission- 
house was broken into, and the English flag over it was pulled down. 
The amount of property stolen could not be ascertained, as no ]\Iis- 
sionary was there at the time. 

The hope remains that the f dthful and persecuted ones, being thus 
scattered abroad, will be able to kindle a spreading light of truth 
among the darkened savages by whom they have been carried away. 



CHAPTEE XI. 

l.EOTUMA.— 2. NATIVE AGENTS.— 3. CONCLUSION, 

1. RoTUMA. — ^Tlie island of Rotuma has been mentioned severeal 
times in the course of this work, and its interest, from a missionary- 
point of view, is great and peculiar. It stands in mid ocean, 12° 30' S. 
latitude, 177° 10' E. longitude, encircled with reefs, through which are 
many opejiings for boats. Five or six rocky islets of fantastic forms 
lie off the coast. Rotuma is about fifteen miles long, and varies in 
breadth from twc) to seven miles. It is of volcanic formation, and its 
surface is chiefly covered with scoria and ashes, among which lies a 
scanty, but very productive soil. Groves of beautiful cocoa-nut and 
other trees, with some flowers, adorn in every direction the rugged 
face of the land. There are several exhausted craters on the island, 
but no traces of any eruption for many ages past ; and large, old trees 
now flourish at the mouth of the principal crater. Upon this lovely 
land — three hundred miles from the nearest inhabited shore — dwells a 
population variously computed at from three to five thousand, who 
have, for many years past, received frequent visits from whalers. The 
Rotumans are smaller in stature than the Fijians, but much lighter in 
complexion, being copper-coloured. They wear their hair long, but 
remove the beard. Generally they seem a lively and friendly people, 
averse to war, and not, like the Fijians, usually carrymg arms. 
Their language is peculiar to themselves : many of them, however, 
are able to express their meaning in a queer, broken English. They 
tattoo themselves on the part of the body between the hips and the 
knees, and smear their skin all over with a thick coat of turmeric and 
cocoa-nut oil, which they use so plentifully that not only their scanty 
wrapper of native cloth, but their mats and houses, and even the trees 
on the road-side are bedaubed with the rich yellow compound, rubbed 
off, from time to time, from the bodies of the people. 

Towards Rotuma, thus severed from the world, both by position 
and language, the Missionaries often looked, wishing to claim the 



54:6 FIJI AND THE FIJIAXS. 

solitary island for the Lord Jesus. But three hundred miles of ocean 
lying between destroyed all hopes of its becoming, for a long time, a 
regular Mission Station. Tongan Teachers, however, were sent, who 
applied themselves with great diligence to their work. They learned 
the language, and saw with joy that here also the Gospel, which had 
wrought such wonders of blessing in their own home, was, " the power 
of God unto salvation." For a few years two Fijian Teachers have 
been on the island, and have mastered the language better than their 
Tongan brethren, to whom some of the consonants present insuperable 
difficulties of pronunciation. A Missionary from the Fiji District has 
visited Rotuma about once a year, but under the great disadvantage of 
being ignorant of the language. For nearly twenty years has the 
Gospel been preached, by such means, on this island. The success has 
been remarkably great. The largest and best building on the island 
is the chapel, and there are now about a thousand converts, from 
among w^hom have been supplied some efficient helpers in the work. 
The state of the people generally has already received great benefit 
from the introduction of Christianity. The Fijian Assistant Missionary, 
Eliezer, lately accompanied Mr. Joseph Waterhouse to Hobart Town, 
where they translated St. Matthew's Gospel, Catechisms, and some 
elementary books into the language of Rotuma. A translation 
thus effected, though vastly better than none, must necessarily be 
inaccurate. 

A Missionary is needed for this Station. Only an educated man 
can do for the people what Cargill, Hazlewood, and Hunt did for Fiji. 
To the man of science, surely, it would be no mean ambition, to bring 
the language of this isolated people into grammatical order, and confer 
upon them the wealth of an established literature. But to the servant 
of God, whose heart is under the constraint of the love of Christ, Rotuma 
presents far greater attraction. He too would seek to catch and 
discipline the powders of that strange tongue; but it would be to 
marshal them in the service of the Gospel. He would give to the 
people the best of all literature — the Bible. The soil has been broken, 
and some sheaves reaped there are already stored in the garner of God. 
Every success obtained only makes the want of a well-qualified ]\Iission- 
ary, to govern and direct, more painfully felt. The Teachers them- 
selves greatly need, and as earnestly desire such superintendence, while 
the Chiefs and people have for years past nursed the hope that a Mis- 
sionary would come among them. It is no prettily imagined fiction, 
but an actual fact, that when a vessel nears that lonely shore, the 
native pilot, as he springs on board, asks whether the Missionary is 



EOTTJMA. — KATIYE AGENTS. — CONCLrSIOlT. 547 

there, and many people gather anxiously by the water-side, only 
to be sent back, again and again, with their long cherished hope 
disappointed. 

Whose fault is this? Who sickens these poor hearts with hope 
deferred, and denies them the blessing they so hungrily crave ? Let 
those who are intrusted with God's gold and silver, and whose religious 
privileges are so many that they care not to use them all, settle the 
question with Him who will require much of them to whom much is 
given. 

2. Native Agents. — The extent of the field of operations occupied 
by the Fijian Mission renders it impossible to supply a staiF of Eng- 
lish Missionaries sufficient to meet its claims. The work must be 
mainly carried on by the native agency. This necessity is not com- 
plained of as an evil. It is according to the right order of Christianity. 
When the grace of God reclaims these savages and enriches them with 
the blessing of the Gospel, they, like other converted men, feel a longing 
for the spiritual welfare of their fellow men ; and it would be a grievous 
injustice not to give them the opportunity of communicating the light 
which they enjoy. In some cases, as at Ono, the Gospel has been in- 
troduced without the knowledge of the Missionary ; and, at the present 
time, more than two hundred Natives, who have learned to read, and 
give evidence that they are called to teach, are labouring with zeal and 
success, under the direction of the Mission, all over Fiji. 

But more than this must be said. It is not possible to set too high 
the value of such agents as are raised up among the people. While 
inferior in many important respects, they yet possess qualifications 
for the work which no foreign Missionary can ever fully acquire. They 
are in no danger of suffering from the climate : they can reach places 
and mix with the people, where a foreigner could scarcely find access : 
leading the same manner of life and subsisting on the same food as the 
rest of the people, their support is comparatively inexpensive : their 
command of the language is perfect : above all, they occupy the same 
level of feeling and experience as those whom they teach ; and the same 
sympathy which enables them to frame and present their instructions 
in the most effective way, insures for those instructions a readier 
reception. 

But the time is very far distant, — ^if indeed it should ever come, — 
when this valuable force will be able to labour effectively without the 
direction and oversight of the Missionary. Great as are their advan- 
tages, they want the skill to use them. If lefl to themselves, errors of 



54:8 FIJI ANT> THE FIJIANS. 

judgment, and faults into which all unfurnished minds are likely to 
fall, hinder and destroy the good work in which they are engaged. 

This difficulty will, of course, diminish as the benefits of religious 
education and training are conferred upon the men employed. From the 
beginning of the Mission, the Missionaries have addressed themselves 
to the task of instructing the Native Teachers. At first it required but 
little knowledge to raise them above the rest of the people ; but it is 
evident that, in proportion as education spreads among the people, so 
greater attainments will be necessary on the part of those who are set 
up in the office of Teacher. When it is remembered how short a time 
since the whole of Fiji was lost in uttermost ignorance, and how 
recently the dawn of truth has broken over those beautiful islands, it 
is a thing to wonder at, that natives are now to be found discharging 
with ability the functions of the Christian Teacher, having their minds 
stored with a considerable amount of scriptural knowledge, which they 
are able to reproduce with clearness and power. And this would be 
more than a wonder, if it were not known that the Holy Spirit, who 
has changed the hearts and lives of these men, has also quickened and 
directed their understandings, and stored their minds. 

The necessity for a complete and efficient machinery for the training 
of Native Agents, has thus been felt to be more and more pressing. 
Hitherto each Missionary has attended to this matter, as best he could, 
for those immediately under his own charge. But the Mission work 
has grown so vast, and it has become so evident that the spiritual wants 
of Fiji must be chiefiy supplied by means of agents raised up on the 
spot, that the time has come when one Missionary must be wholly set 
apart for the superintendence of a Native Training Establishment, in the 
working of which he shall be assisted by a qualified Schoolmaster. 

Perplexed, harassed, and overworked, for want of more help, the 
Missionaries could no longer refuse to attend to this most necessary 
business, and therefore set apart one from their slender staff to take 
charge of a central Institution and School for the training of Native 
Agents, and the education of senior and promising youths. In the 
Rewa Bay, there now stands a Teacher's house with ten dwellings for 
native students : — this is the beginning of the Training Institution, which 
is under the care of the Eev. J H. Royce. Unless the number of Mis- 
sionaries is kept up, and increased, it is doubtful whether one of them 
can be spared permanently for this indispensable work, in which, for its 
efficient discharge, he must have the help of a trained Schoolmaster. 

The letters of Professor Harvey, of the Dublin University, during 
his visit to Fiji, brought good help to the educational, as well as the 



EOTTJMA. — ^NATIVE AGENTS. CONCLTJSIOIT. 549 

medical, branch of the Mission. They were the means of inducing a 
lady of the Established Church, Mrs. Warren, of Dublin, to become an 
annual subscriber of fifty pounds to the Fiji Mission, towards the sup- 
port of an Educational Establishment. May many more follow so 
good an example ! 

3. Conclusion. — ^The reader of the foreign sketch — for it is nothing 
else — of the Fiji Mission history, will be ready, as he considers the 
means by which so much good has been effected, to look beyond the 
means and exclaim, " What hath God wrought ! " The change which 
has taken place in Fiji during the last five-and-twenty years, — a change 
going far beneath the broad surface over which it has extended, — pre- 
sents to the philosophical student of history a phenomenon which cannot 
be explained except by recognising the presence of a supernatural force, 
Almighty and Divine. Let the nature of this change be well considered. 
Many of the most strongly marked points which are described in these 
volumes, have almost or altogether disappeared from the condition and 
general aspect of the people. Throughout a great part of Fiji, cannibal- 
ism has become entirely extinct. Polygamy, in important districts, is 
fast passing away, and infanticide in the same proportion is diminishing. 
Arbitrary and despotic violence, on the part of rulers, is yieldmg to the 
control of justice and equity. Human life is no longer reckoned cheap, 
and the avenger of blood comes not now as a stealthy assassin, or backed 
by savage warriors, but invested with the solemn dignity of established 
law, founded on the word of God. Other acts, once occurring daily 
without protest or reproof, are now recognised and punished as crimes. 

Civilization has made progress : not, perhaps, so much as will be 
expected by those who are ignorant of what had to be removed, and 
what to be introduced, or who have viewed these things only as softened 
by distance. But the progress has been real, and such as may be ex- 
pected to reach, in due time, a fall development. It is surely absurd to 
suppose, as some seem to do, that civilization can be suddenly imposed 
upon a barbarous people. To try to force upon these tribes what are, after 
all, but the results and evidences of national improvement and culture, 
would be but hanging sham leaves and blossoms on a lifeless tree. The 
elaborate details, the decorations and adornments of the building, -vN-ill 
be the after care of the architect : the solid structure must first be 
erected ; and, before all, the foundations must be well and deeply laid, 
involving much hidden toil and massive masonry buried beneath the 
surface. 

At the same time, the civilization of this and other island groups 



550 FIJI AND THE FIJIAKS. 

in the South Sea, may reasonably be expected to advance far more 
rapidly than has been the case with such nations as our own. Ours has 
been a slow and gradual growth, forcing its way through untoward cir- 
cumstances, and gathering and assimilating, particle by particle, the 
elements of its present vigour and completeness. The Fijians, on the 
other hand, with certain other peoples, in starting on the course of civili- 
zation, have all the benefit of the fostering care and experience of those 
who have come from the scene of the highest national culture, and from 
whose more favoured home ships, equipped and laden with the fruits of 
civilized life, visit, again, and again, these secluded and long unknown 
shores. 

However great the success which has followed the labours of the 
Missionaries in Fiji, let it not be supposed that there is now time for the 
Churches at home to rest or to slacken their efforts. Those efforts are 
needed more than ever. In Fiji, there are now more than seven thou- 
sand church members, and about two thousand on trial for membership. 
Beside these, there are sixty thousand stated hearers. To feed this great 
and growing fiock there are hut eight Missionaries ; and these are over- 
worked, while they are oppressed by the painful consciousness that there 
is so much that needs to be done which they cannot accomplish. Several 
have died in the work, whose lives, speaking after the manner of men, 
might have been spared, had there been more to help them. But, it will 
be said, there are the Native Agents, who furnish a most important aux- 
iliary. It is true ; but it is also true that the care and oversight of these 
Agents constitute one of the heaviest parts of the Missionaries' toil. 

Let it be remembered by those who have enough and to spare of 
religious privilege, — who can command far more means of Christian 
enjoyment and profit than they can find time to embrace, — let these, 
with the remedy in their hands, reflect on this : Every Sabbath, many 

THOUSANDS MEET IN Fiji TO " HEAR WITHOUT A PrEACHER." 

The Missionaries have not given their sacrifice of labour, of suffer- 
ing, of life, grudgingly. Cross, Hunt, Hazlewood, Crawford, went 
down to their graves without a murmur ; but, as they sank beneath the 
too heavy yoke, they cast many a longing look towards the Christians 
across the sea, and wondered that so little help came. 

Without keeping from the outcast multitudes at home one morsel 
of that knowledge, for lack of which they perish ; without crippling one 
philanthrophic effort to remove the wretchedness in which so many, near 
at hand, are lying ; the whole of Fiji may soon be gained for Christ. 
More Missionaries must be sent. Every success brings a necessity for 
increased labour. And then, much as has been accomplished, how 



EOTUMA. — ^NATIVE AGEITTS. — CONCLTTSION. 551 

much more is to be done ! There is in Fiji, in this Year of Grace one 
thousand eight hundred and fifty-eight, as horrible cannibalism as ever ; 
the infirm are still buried alive ; widows are still strangled ; infanticide 
is still a recognised institution ; and the treacheries and cruelties of war 
still pollute and scourge many parts of the group. 

The wail of suffering and the savage yells of crime still mingle with the 
" new song," which has begun to rise from Fiji. Is the sound of joy to 
prevail 1 Is the reproach of Fiji to be taken away ? and shall the Gos- 
pel, which has already cleansed so many of her stains, complete the 
work, until she shall stand before God, adorned with the beauties of 
holiness, and be no more an outcast from the brotherhood of the 
nations ? A little band of noble men and women, toiling and suffering 
in those distant islands, say, " It shall be so, ' for the mouth of the Lord 
hath spoken it : ' trusting in this, we have given our lives, our all. But 
the work is too great for us. When will help come ? " 

Let the Christians of Britain and Australia, make answer to God 
and their consciences. 



THE END, 



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